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y^' 


/ 


^^uüi'.'u 


THB 


TABLE     TALK 


OP 


MARTIN  LUTHER. 


TRANSLATED  AND  EDITSD 

By  WILLIAM  HAZLITT,  Esq. 


SEW  EDITION,  TO  WHICH  IS  ADDED 

THE   LIFE  OF   MARTIN   LUTHER, 

Bt  ALEXANDER  CHALMEBS. 
WITH  ADDITIONS  FROM  MIOHXUET  AND  AUDIN. 


LONDON : 
H.  G.  BOHN,  YORK  STREET,  COVENT  GARDEN. 

MOGOGIiYIL 


UNIVERSITY 
OF 

OXFORD 


ORALS' 


PUBLISHER'S     NÖTIGE. 


The  present  edition  of  Lttthes's  Table  Talk  is,  as  regard» 
the  main  body  of  the  book,  exactly  the  same  as  that  formerly 
published  by  Mr.  Bogue  in  his  'European  Library'  (being 
printed  from  the  same  stereotype  plates),  but  it  has  some 
important  additions. 

It  seemed  desirable  that  a  Life  of  Lutheb  should  be- 
prefixed ;  it  was  therefore  determined,  afber  much  examination 
and  enquiry,  to  adopt  that  by  Alexander  Chalmers,  subjoining 
illustrative  anecdotes  from  the  more  recent  biographies  of 
Michelet  and  Audin.  To  this  is  appended  Luthee's  Cate- 
chism, always  an  interesting  morceau.  The  Poeteait  is 
another  addition,  and  is  undoubtedly  the  most  pleasing  of 
all  those  painted  by  Luther's  intimate  friend,  the  celebrated 
Lucas  Cranach. 

Notwithstanding  these  additions,  the  price  of  the  volume 
W  not  been  enhanced. 

H.  a.  B. 

Dec,  20, 1856. 


CONTENTS. 


Page 

Intboduction,  by  \Vm.  Hazlitt V 

AvBIFABER's   PbBFAGE XT' 

Life  op  Ltttheb,  by  Alexander  Chalmers,  enlarged,  xxy 

Luther's  Catechism xcviii 

LUTHER'S  TABLE  TALK. 

0fGk)d'8Wopd 1 

Of  God's  Works 28 

Of  the  Nature  of  the  World 69 

Ofldolatry 68 

Of  Jesus  Christ 76 

Of  the  Holy  Ghost 106 

Of  Sins       .        .                110 

OfFree-wiU       .                117 

Of  the  Catechism 124 

Ofthe  Law  and  the  Gospel 129 

Of  Justification           ........  142 

Of  Prayer 155 

Of  Baptism 160 

Of  the  Sacrament  of  the  Lord's  Supper     ....  166 

Ofthe  Church 169 

Of  Excommunication          .......  175 

Of  Preachers  and  Preaching 179 

Of  Antichrist 193 

OfPurgatory 226 

OfCouncils 226 

Ofthe  Fathers  ofthe  Church 232 


Tl  INTRODUCTION. 

«  Upon  which  divine  work,  or  Disoonrses,  the  Reformation ,  began  before 
id  Germany,  was  wonderfully  promoted  and  increased,  and  spread  both  here 
in  England,  and  other  countries  besides. 

"  But  afterwards  it  so  fell  out,  that  the  pope  then  living,  viz.,  Gregory 
XIII.,  understanding  what  great  hurt  and  prejudice  he  and  his  popish  reli- 
gion had  already  received,  by  reason  of  the  said  Luther's  Divine  Discourses, 
and  also  fearing  that  the  same  might  bring  fürther  contempt  and  mischief 
upon  himself,  and  upon  the  popish  church,  he  therefore,  to  prevent  the 
same,  did  fiercely  stir  up  and  instigate  the  emperor  then  in  being,  viz., 
Budolphus  n.  to  make  an  edict  throughout  the  whole  empire,  tliat  all  the 
aforesaid  printed  books  should  be  burnt ;  and  also,  that  it  should  be  death 
for  any  person  to  have  or  keep  a  copy  thereof,  but  also  to  bum  the  same ; 
which  edict  was  speedily  put  in  execution  accordingly ;  insomuch  that  uot 
one  of  all  the  said  printed  books,  nor  so  much  as  any  one  copy  of  the  same, 
could  be  found  out  nor  heard  of  in  any  place. 

"Yet  it  pleased  God,  that,  anno  1626,  a  German  gentleman,  named 
Caspams  Van  Sparr,  with  whom,  in  the  time  of  my  staying  in  Germany 
about  king  James's  business,  I  became  very  familiarly  known  and  ac- 
quainted, having  occasion  to  build  upon  the  old  foundation  of  a  house, 
wherein  his  grandfather  dwelt  at  that  time,  when  the  said  edict  was  pub- 
lished in  Germany  for  the  burning  of  the  aforesaid  books ;  and  digging 
deep  into  the  ground,  under  the  said  old  foundation,  one  of  the  said  original 
books  was  there  happily  found,  lying  in  a  deep  obscure  hole,  being  wrapped 
in  a  strong  linen  cloth,  which  was  waxed  all  over  with  bees- wax,  within 
and  without ;  whereby  the  book  was  preserved  fair,  without  any  blemish 

'^And  at  the  same  time  Ferdinandus  II.  being  emperor  in  Gennany,  who 
was  a  severe  enemy  and  persecutor  of  the  Protestant  religion,  the  aforesaid 
gentleman^  and  grandchild  to  him  that  had  hidden  the  said  books  in  that 
obscure  hole,  fearing  that  if  the  said  emperor  should  get  knowledge  that 
one  of  the  said  books  was  yet  forthcoming,  and  in  his  custody,  whereby  not 
only  himself  might  be  Vought  into  trouble,  but  also  the  book  in  danger  to 
be  destroyed,  as  all  the  rest  were  so  long  before ;  and  ako  calling  me  to 
mind,  and  knowing  that  I  had  the  high  Dutch  tongue  veiy  perfect,  did  send 
the  said  original  book  over  hither  into  England  unto  me;  and  therewith 
did  write  unto  me  a  letter,  wherein  he  related  the  passages  of  the  preserving 
and  finding  out  the  said  book.  • 

"And  also  he  earnestly  moved  me  in  his  letter,  that  for  the  advancemcm 
of  God's  gloiy,  and  of  Christ's  church,  I  would  take  the  pains  to  translate 
the  said  book,  to  the  'end,  that  that  most  excellent  divine  work  of  Lulbpr 
might  be  brought  again  to  light. 

"  Whereupon  I  took  the  said  book  before  me,  and  many  times  began  tc 
translate  the  same,  but  always  I  was  hindered  therein,  being  called  upon 
•boiit  other  business :  insomuch,  that  by  no  possible  means  I  could  remain 


INTRODUCTION.  vU 

by  that  work.  Then,  about  six  weeks  after  I  had  received  the  said  book,  it  felt 
oat,  that  I  being  in  bed  with  my  wife  one  night,  between  twelve  and  one  of 
the  clock,  she  being  asleep,  but  myself  yet  awake,  there  appeared  unto  me  «H 
ancient  man,  standing  at  my  bedsidcj  arrayed  all  in  white,  having  a  long 
ind  broad  white  beard  hanging  down  to  his  girdle  steed,  who  taking  me  by 
my  right  ear,  spake  these  words  following  unto  me :  *  Sirrah !  will  not  yoil 
take  time  to  translate  that  book  which  is  sent  unto  you  out  of  Germany? 
I  will  shortly  provide  for  you  both  place  and  time  to  do  it ;'  and  then  he 
vanished  away  out  of  my  sigfht. 

"  Whereupon  being  much  thereby  affrighted,  I  fell  into  an  extreme  sweat: 
insomuch,  that  my  wife  awaking,  and  finding  me  all  over  wet,  she  asked 
me  what  I  ailed  ?  I  told  her  what  I  had  seen  and  heard ;  but  I  never  did 
heed  nor  regard  visions  nor  dreams.  And  so  the  same  fell  soon  out  of  my 
mind. 

'*  Then  about  a  fortnight  after  I  hod  seen  that  vision,  on  a  Sunday,  I 
went  to  Whitehall  to  hear  the  sermon ;  after  which  ended,  I  returned  to  my 
lodging,  which  was  then  at  King-slreet,  at  Westminster,  and  sitting  down 
to  dinner  with  my  wife,  two  messengers  were  sent  from  the  whole  council- 
board,  with  a  warrant  to  carry  me  to  the  keeper  of  the  Gatehouse,  West" 
minster,  there  to  be  safely  kept,  until  further  order  Arom  the  lords  of  thd 
council;  which  was  done  without  showing  me  any  cause*  at  all  wherefore  I 
was  committed.  Upon  which  said  warrant  I  was  kept  ten  whole  yeard 
dose  prisoner,  where  I  spent  five  years  thereof  about  the  translating  of  the 
said  book ;  insomuch  as  I  found  the  words  very  true  which  the  old  man,  in 
the  aforesaid  vision,  did  say  unto  me—*  I  will  shortly  provide  for  you  both 
place  and  time  to  translate  it.' 

"  Then  after  I  had  finished  the  said  translation  in  the  prison,  the  late 
archbishop  of  Canterbury,  Or.  Laud,  understanding  that  I  had  translated 
such  a  book,  called  *  Martin  Luther^s  Divine  Discourses,'  sent  unto  me  his 
ehaplain,  Dr.  Bray,  into  the  prison»  with  this  message  following: 

"  *  Captain  Bell, 

<'  <  My  lord  grace  of  Canterbury,  hath  sent  me  unto  you,  to  tett 
you,  that  his  grace  hath  understood  that  you  have  translated  a  book  of 
Luther's;  touching  which  book  his  grace,  many  years  before,  did  hear  of 
the  burning  of  so  many  thousands  in  Germany,  by  the  then  emperor.  His 
grace  therefore  doth  desire  you,  that  you  would  send  unto  him  the  said 
original  book  in  Dutch,  and  also  your  translation ;  which,  after  his  grace 
hath  perused,  shall  be  returned  safely  unto  yon.' 

"  Whereupon  I  told  Doctor  Bray,  that  I  had  taken  a  great  deal  of  pains 
in  translating  the  said  book,  and  was  very  loath  to  part  with  it  out  of  my 

*  The  cause  of  the  captain's  commitment  was  his  pressing  the  Lord 
Treasurer  lor  arrears  of  ]^ay. 

9 


VUl  INTRODUCTION. 

htnäs ;  and,  therefore,  I  desired  him  to  excuse  me  to  his  grace,  that  I  could 
not  part  firom  it ;  with  irhich  answer  he  at  that  time  returned  again  to  his 
BMster. 

«  Bat  the  next  day  after  he  sent  him  nnto  me  again,  and  hid  him  tell  me 
that,  upon  his  honour,  the  book  should  be  as  safe  in  his  custody,  if  not 
■af(^r,  than  in  mine  own ;  for  he  would  lock  it  up  in  his  own  cabinet,  to  the 
end  no  man  might  come  unto  it,  but  only  himself.  Thereupon,  I  knowing^ 
it  would  be  a  thing  bootless  forme  to  refuse  the  sending  of  them,  by  reason 
he  was  then  of  such  great  power,  that  he  would  have  them,  noleru  volensy 
I  sent  them  both  unto  him.  Then  after  he  had  kept  them  in  his  custody 
two  months,  and  had  daily  read  therein,  he  sent  the  said  doctor  unto  me,  to 
tdl  me  that  I  had  performed  a  work  worthy  of  eternal  memory,  and  that  he 
liad  never  read  a  mora  excellent  dlTibe  work ;  yet  saying  that  some  things 
therein  were  fitting  to  be  left  out,  and  desired  me  not  to  tliink  long,  that  he 
did  not  return  them  unto  me  so  soon  again.  The  reason  was,  because  that 
the  more  he  did  read  therein,  the  more  desire  he  had  to  go  on  therewith  ; 
and  so  presenting  me  with  ten  litres  in  gold,  he  ratnmed  back  again. 

<<  After  which,  when  he  had  them  in  his  custody  one  whole  year,  and 
that  I  understood  he  had  perused  it  all  over,  then  I  sent  unto  his  grace,  and 
humbly  desired,  that  his  grace  would  be  pleased  to  return  me  my  books 
again.  Whereupon  he  sent  me  word  by  the  said  Dr.  Bray,  that  he  had  not 
as  yet  perused  them  so  thoroughly  over  as  he  desired  to  do ;  then  I  stayed 
yet  a  year  longer  before  I  sent  to  him  again. 

'<  In  which  time  I  heard  for  certain,  that  it  was  concluded  by  the  kingr 
and  council,  that  a  parliament  should  forthwith  be  called ;  at  which  news  I 
did  much  rejoice.  And  then  I  sent  unto  his  grace  im  humble  petition,  and 
/therein  desired  the  returning  of  my  book  again ;  otherwise  I  told  him  1 
'.should  be  enforced  to  make  it  known,  and  to  complain  of  him  to  the  parlia- 
ment, which  was  then  coming  on.  Whereupon  he  sent  unto  me  again 
safely  both  the  said  original  book,  and  my  translation,  and  caused  his 
chaplain,  the  said  doctor,  to  tell  me,  that  he  would  make  it  known  unto  his 
nujesty  what  an  excellent  piece  of  work  I  had  translated,  and  that  he  would 
procure  an  order  from  his  majesty  to  have  the  said  translation  printed,  and 
to  be  dispersed  throughout  the  whole  kingdom,  as  it  was  in  Germany,  as  he 
had  heard  thereof;  and  thereupon  he  presented  me  again  with  forty  livres 
in  gold. 

"And  presently  after  I  was  set  at  liberty  by  warrant  fjrom  the  whole 
House  of  Lords,  according  to  his  miyesty's  direction  in  that  behalf:  biu 
shortly  afterwards  the  arehbishop  fell  into  his  troubles,  and  was  by  the 
parliament  sent  unto  the  Tower,  and  afterwards  beheaded.  Insomuch  that 
I  oould  never  since  hear  anything  touching  the  printing  of  my  book. 

**  The  House  of  Commons  having  then  notice  that  I  had  translated  ihe 
«foresaid  book,  they  sent  for  me,  and  did  appoint  a  committee  to  see  it,  and 


INTRODUCTION.  Vt 

üe  tzBnslation,  and  diligently  to  make  enquiry  whether  the  tnuidBtion  did 
agree  with  the  original  or  no;  whereupon  they  desired  me  to  bring  the 
same  before  them,  sitting  then  in  the  Treasury  Chamber.  And  Sir  Edward 
Dearing  being  chairman,  said  unto  me,  that  he  was  acquainted  with  a 
learned  minister  beneficed  in  Essex,  who  had  lived  long  in  England,  but 
vas  bom  in  High  Germany,  in  the  Palatinate,  named  Mr.  Paul  Aminut, 
whom  the  committee  sending  for,  desired  him  to  take  both  the  oiigiiud  and 
my  translation  into  his  custody,  and  diligently  to  compare  them  together, 
and  to  make  report  unto  the  said  committee  whether  he  found  that  I  had 
lightly  and  truly  translated  it  according  to  the  original :  which  report  he 
made  accordingly,  and  they  being  satisfied  therein,  referred  it  to  two  of  the 
assembly,  Mr.  Charles  Herle,  and  Mr.  Edward  Corbet,  desiring  them  dili- 
gently to  peruse  the  same,  and  to  make  report  unto  them  if  they  thought  it 
fitting  to  be  printed  and  published. 

"  Whereupon  they  made  report,  dated  the  10th  of  November,  1646,  that 
they  found  it  to  be  an  excellent 'divine  work,  worthy  the  light  and  pub- 
Ibhing,  eepeeially  in  regard  that  Luther,  in  the  said  Diseonrses,  did  revoke 
his  opinion,  which  he  formerly  held,  touching  Consubstantiationin  the 
Sacrament.  Whereupon  the  House  of  Commons,  the  24th  of  February, 
1646,  did  give  order  for  the  printing'thereof. 

"  Thus  having  been  lately  desired  to  set  down  in  writing  the  relation  of 
the  passages  abovesaid  concerning  the  said  book,  as  well  for  the  satisftc- 
lion  of  judicious  and  godly  Christiaas,  as  for  the  conservation  of  the  perp»- 
tnal  memory  of  God's  extraordisaxy  prpvidenee  in  the  miraculous  preserva- 
tion of  the  aforesaid  Divine  Discourses,  and  now  bringing  them  again  to 
light,  I  have  done  the  same  according  to  the  plain  truth  thereof,  not  doubt- 
ing but  they  will  prove  a  notable  advantage  of  God's  glory,  and  the  good 
asd  edifieatioB  of  the  whole  church,  and  an  -  unspeakable  consolation  of 
every  particular  member  of  the  same. 

"  Given  under  my  hand  the  third  day  of  July,  1650. 

"  Hehbt  Bell."* 


*  ♦  A  Copy  of  the  Order  from  tlie  House  of  Commons. 

24th  Februarjr,  i64<I. 

Whereas  Captain  Henry  Bell  has  steongely  discovered  and  found  a  book 
of  Martin  Luther's,  called  his  Divine  Discourses,  which  was  for  a  long  time 
very  marvellously  preserved  in  Germany :  the  which  book,  the  said  Henry 
BeU,  at  bis  great  costs  and  pains,  hath  translated  into  the  English  out  of 
the  Geimau  tongue,  which  translatioii  and  substance  thereof  its  iqpf  roved  by 
Beverend  Divines  of  the  Assembly,  as  appears  by  a  certificate  under  their 
hands : 

It  is  ordered  and  ordained  by  the  Lords  and  Commons  assembled  in  par- 
liament, that  the  said  Henry  Bell  shall  have  the  sole  disposal  and  benefit  of 
printing  the  said  book,  translated  into  English  by  him  as  aforesaid,  for  the 


X  INTRODUCTION. 

The  contents  of  the  book  themselves  were  gathered  from 
the  mouth  of  Luther,  hj  his  friends  and  disciples,  and  chiefljT 
bj  Antony  Lauterbach  and  John  Aurifaber  (Goldschmidt), 
who  were  very  much  with  the  great  Beformer  towards  tho 
close  of  his  life.  Thej  consist  of  notes  of  his  discourses,  of 
his  opinions,  his  cursory  observations,  in  the  freedom  of  private 
friendship,  in  his  walks,  during  the  performance  of  his  clerical 
duties,  and  at  table.  The  reporters  were  brim-full  of  zeal: 
whatever  "  the  man  of  God"  uttered  was  forthwith  entered 
upon  their  tablets.  They  were  with  him  at  his  uprising  and 
his  down-lying;  they  looked  over  his  shoulder  as  he  read  or 
wrote  his  letters;  did  he  utter  an  exclamation  of  pain  or  of 
pleasure,  of  joy  or  of  sorrow,  down  it  went :  did  he  aspirate, 
a  thought  above  breath,  it  was  caught  by  the  intent  ear  of 
one  or  other  of  the  listeners,  and  committed  to  paper.  An 
anecdote,  told  by  Luther  himself  to  Dr.  Zincgreff,  amusingly 
illustrates  the  assiduity  of  these  German  Boswells.  During 
a  colloquy,  in  which  Dominus  Martinus  was  exhibiting  his 
wonted  energetic  vivacity,  he  observed  a  disciple  hard  at 
work  with  pencil  and  paper.  The  doctor,  slily  filling  his 
huge  wooden  spoon  with  the  gruel  he  was  discussing  by  way 
of  supper,  rose,  and  going  up  to  the  absorbed  note-taker, 
threw  the  gruel  in  his  face,  and  said,  laughing  lustily:  '*  Pat 
that  down  too."  There  can  be  as  little  doubt  of  the  com- 
pleteness as  of  the  authenticity  of  their  notes.  Filled  with 
the  most  profound  respect  for  *'  the  venerable  man  of  God," 
they  would  have  deemed  it  sacrilege  to  omit,  or  alter,  or  mo- 
dify, aught  that  fell  from  his  lips.  The  oracle  had  spoken; 
it  was  their  pride  and  glory  to  repeat  his  words  with  the 
most  scrupulous  fidelity.     We  will  describe  the  result,  in  the 

space  of  fourteen  years,  to  oommence  from  the  date  hereof.  And  that  none 
do  print  or  reprint  the  same,  but  such  as  shall  be  licensed  by  the  said 
captain  by  authority  under  his  hand. 

(Vera  Copia)  Hbkry  Elbtko. 


INTRODUCTION,  11 

words  of  an  eloquent  letter  to  the  translator,  prefixed  to  the 
folio  edition  of  1662: — 

"Herein  is  a  full  character  of  the  free  and  zealous  spirit  of  Martin 
Lather,  irho  was  a  man  of  God  raised  in  his  generation  with  invincible 
courage  to  beat  down  the  strongest  holds  of  Satan,  wherein  for  manie  gene- 
Tfttions  he  liad  captivated  the  spirits  of  our  forefathers  nnder  poperie.  The 
depth  and  soliditie  of  his  judgment  may  be  discovered  in  the  writings  which 
be  bimself  did  publish. in  his  life-time;  but  in  this  collection  of  his  extem- 
porary discourses  published  since  his  death,  the  fullness  of  his  affection^ 
and  genuine  readiness  of  his  spirit,  may  be  seen,  which  did  incline  him  to 
adrance  the  truth  of  the  gospel,  and  manifest  the  testimonie  of  Jesus  upon 
all  occasions.  And  truly,  T  have  met  (in  that  which  I  have  looked  upon) 
with  many  excellent  and  fundamental  truths,  necessarie  to  be  minded  in  this 
age,  as  well  as  in  that  wherein  he  spake  them ;  and  the  gracefulness  which 
tbey  have  in  their  familiar  and  careless  dress,  doth  make  them  the  more 
commendable  to  all  men  of  ingenuitie,  not  only  of  popular  capacities,  but 
even  of  more  raised  thoughts.  Whence  I  do  probably  conjecture  that  the 
pkdnness  and  great  variety  of  matters  contained  in  these  discourses,  did  in 
the  first  reformation  ingratiate  the  delivery  and  insinuate  the  consideration 
of  most  eminent  truths  with  acceptance  into  all  men's  apprehensions,  so  far, 
as  to  cause  the  enemies  of  those  truths  to  endeavour  the  suppressing  of  this 
book,  which  they  found  to  be  so  much  taking  with  everybody,  and  so  full  of 
deadly  blows  given  to  their  superstition  and  hierarchic,  to  their  profaneness, 
hypocrisie,  and  impietie." 

**  We  should,  indeed,  seek  in  vain  elsewhere  for  more  striking  and  in- 
teresting specimens  of  the  talents,  the  disposition,  and  the  manners  of  the 
great  Beformer,  than  in  this  volume  of  his  «  Table-Talk.*  And  certainly  if 
the  personal  character  of  any  individual  deserves  to  be  dwelt  upon,  it  is  that 
of  Lnther.  In  no  other  instance  have  such  great  events  depended  upon  the 
courage,  sagacity,  uid  energy,  of  a  single  man,  nor  can  there  be  found  a 
more  profitable  study  than  the  temper  and  peculiarities  of  one,  who,  by  his 
^le  and  unassisted  efforts,  made  his  solitary  cell  the  heart  and  centre  of 
the  most  wonderful  and  important  commotion  the  world  ever  witnessed; 
who,  by  the  native  force  and  vigour  of  his  genius,  attacked  and  successfully 
resisted,  and  at  length  overthrew  the  most  awful  and  sacred  authority  that 
ever  imposed  its  commands  on  mankind." 

"  In  perusing  the  work  itself,  we  may  here  observe,  it  must  always  be  re- 
collected that  they  show  the  Reformer  in  his  undress,  and  are  not  to  be  taken 
as  specimens  of  what  he  wrote  or  preached  when  girded  up  for  gi'eat  occa- 
sions;— though  it  maybe  observed  that,  like  most  men  of  genius,  there  was 
less  difference  in  the  language  and  manner  of  Luther  in  private  and  public. 


Xii  JNTEODÜCTIOK. 

.than  is  tlie  case  with  those  who  cannot  afford  to  he  free,  homelj-,  and  faniiliar; 
—a  great  pecaliarity  of  hoth  his  preaching  and  writing  was,  that,  despising  oil 
form  and  authority^  he  went  straight  to  the  hearts  of  his  hearers  and  readers, 
and  never  hesitated  to  use  an  image  or  impression,  however  coarse  or  homely, 
provided  it  convey^  his  meaning  with  liveliness  and  force.** 

The  first  German  edition  of  the  Tischreden,  or  Table- 
Talky  of  Martin  Luther,  a  folio  volame,  was  published  at 
Eisleben,  in  1566,  under  th^  editorial  care  of  John  Auri- 
faber.  This  edition  was  reprinted  twice  in  1667,  and  a 
fourth  time  in  1568.  The  last  reprint  is  prefaced  hj  some 
new  pages  from  the  pen  of  the  editor,  who  complains  of  one 
Dr.  Kugling,  as  having,  in  a  rival  edition,  made  material 
alterations  of  the  text  This  rival  edition,  however,  would 
appear  never  to  have  got  beyond  the  manuscript  form;  at  all 
events,  it  is  unknown  to  bibliographers.  The  four  editions 
already  specified  are  exact  reproductions,  the  one  of  the  thero, 
infinite  typographical  blunders  induded.  In  1569  appeared 
a  new  edition  (Frankfurt,  folio),  with  an  appendix  "  of  pro- 
phecies which  the  venerable  man  of  God,  just  before  his  holy 
death,  delivered  unto  divers  learned  theologians  and  eccle- 
siastics, with  many  consolatory  letters,  opinions,  narratives, 
replies,  &c.,  never  before  made  public."  The  dedication  ^'  to 
the  Council  of  Hauschemberg,"  dated  24th  March,  1568,  in- 
timates that  the  editor,  John  Fink,  had  derived  his  nevr 
materials  from  various  books  and  writings  of  Martin  Luther. 
The  Prophecies,  it  is  added,  were  due  to  the  research  of 
Greorge  Walther,  preacher  at  Halle. 

Fabridns  (Centifolium  Lutheranum,  p.  301)  mentions  two 
other  editions  in  folio,  Eisleben,  1569  and  1577,  but  no 
copies  of  these  editions  are  at  present  known. 

The  next  editor  of  the  Tischreden  was  Andrew  Stang- 
wald,  a  Prussian,  the  continuator  of  the  CefUuries  ofMagde^ 
hurff,  who,  in  his  preface,  complains  of  the  previous  editions 
as  very  defective  in  their  matter,  and  full  of  flagrant  errors  of 
typography.  He  states  that  his  own  corrected  and  enlarged 
edition,  had  been  prepared  from  various  manuscript  conver- 


INTRODUCTION.  lui 

saüons  in  bis  possession,  aided  by  ample  marginal  notes  to 
a  copy  of  the  ori^nal  edition,  formerly  belonging  to  one  of 
Luther^s  intimate  associates,  Dr.  Joachim  Merlinus.  Stang- 
wald  s  compilation,  which  appeared  in  1571  (Frankfurt),  wafi 
reprinted  in  1590,  with  a  dedication  to  the  council  of  Mul- 
hausen,  and  a  preface,  wherein  the  editor  announces  a  sup- 
plementary volume  of  colloquies  and  sayings,  which^  however, 
was  never  produced.  The  same  text,  but  with  Aurifaber^a 
preface  in  lieu  of  Stangwald's,  was  reprinted  in  1608  (Jena), 
and  again  in  1621  (Leipzig),  and  once  more,  after  an  interval 
of  80  years,  in  1700  (Leipzig),  when  Stangwald's  preface 
was  given  as  well  as  Aurifaber's,  and  Walther's  collection  of 
Prophecies  appended.  This  arrangement  was  re*produced  in 
1723  (Dresden  and  Leipzig). 

Another  contemporary  with  Luther,  Nicholas  Selneuer,  had 
also  applied  himself  to  the  task  of  arranging  his  master's  Table- 
Talk,  and  the  result  of  his  labours,  prefaced  by  a  Life  of  the 
great  Beformer,  appeared  in  1577,  and  again  in  1580,  folio. 
This  edition,  however,  does  not  materially  depart  from  the 
text  of  Stangwald. 

The  Tischreden,  which  had  been  hitherto  excluded  from 

the  various  collective  editions  of  Luther's  German  works, 

were  incorporated    by  Walch  in  the  ponderous  edition  of 

1743  (Halle),  but  they  were  never  inserted  in  the  folio 

editions  of  the  Beform^s  Latin  works.     A  selection  from 

them,  indeed,  appeared  in  Latin,  immediately  after  their  first 

publication  in  German.     This  selection  (Frankfort,   1566, 

8vo.)  is  entitled  *'  Silvtda  Sentenäarurriy  exemplarum.  His* 

toriarumy  allegoriarumy  nmUUiuiinum,  faeetiarumt  partim  ex 

revereTuU  Viri  D.  Martini  Lutheri  ao  Phüippi  Melancthonis 

cum  privatis  tum  pMicis  retationibus,  partim  ex  aliorum 

veterum  atque  recentium  doctorum   monumentU  observataJ' 

The  translator.  Dr.  Ericius,  however,  while  making  extracts 

only  from  Aurifaber,  gives  a  number  of  articles  omitted  by 

the  German  editor.     Next,  in  1558-1521,  Dr.  Henry  Peter 

Bebenstok,  pastor  of  Eschersheim,  sent  forth  in  two  volumes 


XIV  INTBODUCTIOIf, 

(Frankfurt-on-tlie-Mame,  8vo.):  ^*  Colloquial  MedUationes, 
ConsolatianeSf  ConsiliOf  jitdicia,  senteniuBf  narratumesy  re- 
spansa,  fcuseiÜB,  D.  Martini  Luiheriy  pice  et  sancUB  memorue 
in  mens  prandüä  et  ccbmb  et  in  peregrenationibus  observata 
et  ßdeUter  transcripta.^  Dr.  Bebenstok  informs  us  that 
his  version  was  rendered  not  from  Aurifaber,  but  from  later 
editors«  It  was  from  this  translation,  couched  in  the  most 
barbarous  Latin,  and  replete  with  blunders  of  every  descrip- 
tion, that  Bajle  criticised  the  '^  CoUoquia  MensaUa,**  The 
edition  itself,  now  excessively  rare,  is  described  by  the 
Marquis  du  Boure,  in  his  ^^  Änalecta-lnbUKm^  (Techener, 
1840). 

Of  the  English  translation,  by  Captain  Bell,  an  account 
has  already  been  given. 

In  preparing  that  translation,  the  captain  appears  to  have 
been  animated  by  the  same  closely  scrupulous  and  somewhat 
indiscriminating  fidelity  which  characterized  the  labours  of 
those  who  compiled  the  original  work.  Some  of  the  more  im- 
possible facetia,  indeed,  which  escaped  the  plain-spoken 
German  in  the  elasticity  of  post-prandial  converse,  the  trans- 
lator has  omitted  or  modifind,  but  the  infinite  repetitions  of 
'^  Meditationes,  Consolationes,  consilia,  judicia,  narratianes, 
responsa,**  in  the  same  or  closely  similar  words,  he  hab  re- 
produced with  the  most  provoking  pertinacity« 

It  is  by  the  omission — carefully  considered— -of  these  repe- 
titions, that  I  have  been  enabled  to  give,  in  the  present  ver- 
sion, not  merely  the  contents  of  Auri&.ber's  collection,  but 
large  additions  from  the  various  other  editors  above  specified. 
The  chapters,  in  particular,  of  Antiohnst,  of  the  Devil  and 
his  Works,  and  of  the  Turks  (which  Michelet  specifies  as 
peculiarly  interesting)  have  all  been  materially  enlarged  in 
this  way.  The  ample  index  now  given  is  an  entirely  new 
feature. 

W.  HAZLITT. 

Middle  Temple. 


DR.  JOHN  AURIFABER'S  PREFACE, 


To  the  Honourable  and  Right  Worshipful  tite  Head  Govemor»f  ike 
Mayors  and  Aldermen  of  the  Imperial  Cities,  Strasburg,  Augsburg, 
Ulm,  Nuremberg,  Lübeck,  Hamburg,  Brunsunck^  FranJcfwrt  on  the 
Jifaine^  Ac^ 

Grace  and  peace  from  God  the  Father,  through  Christ 

Jesus  our  Lord, 

The  holy  and  royal  prophet  David,  in  the  78th  Psalm,  says: 
^*  God  made  a  covenant  with  Jacob,  and  gave  Israel  a  law, 
which  he  commanded  our  fathers  to  teach  their  children,  that 
their  posterity  might  know  it,  and  the  children  which  were 
yet  imbom;  to  the  intent,  that  when  they  came  up,  they 
might  show  their  children  the  same.  That  they  might  put 
their  trust  in  God,  and  not  forget  the  works  of  God,  but 
to  keep  his  commandments.'' 

In  these  words  the  great  benefits  of  God  are  set  forth  and 
praised,  in  that  he  reveals  to  mankind  his  Holy  Word,  his 
covenants  and  laws,  makes  himself  known,  instructs  us  of 
sin  and  righteousness,  of  death  and  life,  of  condemnation  and 
salvation,  of  hell  and  heaven,  and  in  such  wise  gathers  a 
Christian  church  to  live  with  him  everlastingly;  and  the 
prophet  wills  also,  that  we  should  learn  God  s  Word  with 
diligence,  and  should  teach  others  therein,  and  should  make 
it  known  to  all  people,  and  in  nowise  forget  the  wonderful 
works  of  God,  but  render  thanks  to  him  for  them. 

Therefore,  when  God  had  suffered  the  children  of  Israel  a 
long  time  to  be  plagued  with  severe  servitude  in  Egypt,  and 
thereby  to  fall  into  idolatry  and  false  serving  of  God;  to  suffer 
great  persecutions,  and  many  other  miseries,  then  he  sent 
unto  them  Moses  and  Aaron,  who  kindled  the  light  of  God's 
Word  again,  and  drew  them  &om  the  abominable  idolatry  of 


ZVi  BB.   JOHN   AURIFABEB'S    PREFACE. 

the  heathens,  and  opened  unto  them  the  knowledge  of  the 
true  God. 

Then  he  led  them  also  with  a  powerful  hand  out  of  the 
bondage  of  Egypt,  brought  them  through  the  Bed  Sea,  and 
before  their  eyes  overthrew  and  drowned  the  tyrant  Pharaoh,, 
with  all  the  Egyptians.  He  showed  unto  them  great  good- 
ness also  in  the  Wilderness;  namely,  he  gave  his  command- 
ments unto  them  on  Mount  Sinai;  he  fed  them  with  manna, 
or  bread  from  heaven,  and  with  quails,  and  gave  them  water 
to  drink  out  of  the  rock;  and  moreover,  he  gave  manifold 
victories  unto  them,  as  against  the  AmalekiteiS  and  other 
enemies. 

Then  he  gave  unto  them  strict  charge  that  they  should 
always  remember  those  unspeakable  benefits,  that  they  should 
speak  thereof  unto  their  children,  and  should  be  thankful  for 
the  same. 

For  this  cause  they  were  yearly  to  observe  and  keep  the 
feasts  of  Easter,  of  Whitsuntide,  and  of  the  Tabernacles,  to 
the  end  they  might  always  be  mindful  of  God's  goodnesses 
towards  them;  as  is  written  in  Exodus  xiii.:  *'  Thou  shalt 
show  thy  son  in  that  day,  saying,  This  is  done  because  of 
that  which  the  Lord  did  unto  me  when  I  came  out  of  the  land 
of  Egypt.  And  it  shall  be  for  a  sign  unto  thee  upon  thine 
hand,  and  for  a  memorial  between  thine  eyes,  that  the  Lord's 
law  may  be  in  thy  mouth;  for  with  a  strong  hand  hath  the  Lord 
brought  thee  out  of  Egypt."  But  the  chüdren  of  Israel,  after 
their  wonderful  deliverance,  gave  no  great  thanks  to  Grod  for 
so  many  and  great  benefits;  for,  not  long  after  they  erected 
the  golden  calf,  and  danced  about  it.  As  also  at  the  waters 
of  strife  they  murmured  against  Gt>d,  angered  him,  and  drew 
his  punishments  upon  them. 

We  should  also  place  before  our  eyes  this  admonition  of  the 
78th  Psalm,  and  should  thoroughly  consider  the  example  of 
the  children  of  Israel,  who  so  soon  forgot  their  deliverance 
put  of  Egypt.  For  we  may  also  well  regoice,  that  now,  in 
our  days,  we  have  restored  to  us  again  God's  Word  gloriously 
bright  and  clear;  so  that  we  should  show  this  inestimable 
treasure  to  our  children's  children,  and  how  we  are  delivered 
and  freed  from  the  kingdom  of  antichrist,  the  pope  of  Home» 
and  from  the  traditions  of  men,  which  was  a  right  Egyptian 
taptivity,  yea,  a  Babylonian  imprisonment;  in  which  our 


•DR.   JOHN   AURIFABEB's    PHEFACJB.  XVÜ 

foie^Kthers  were  worse  tormented  and  plagued  than  the 
diildren  of  Israel  were  in  Egypt  For  God  hath  given  also 
unto  us  in  Germany  a  Moses,  to  be  our  captain  and  leader, 
namelj,  the  much  enlightened  and  famous  man,  MarUn  Luther, 
who,  through  G^'s  special  providence,  has  brought  us  out  of 
Egyptian  davery,  and  has  unveiled  and  cleared  all  the  chief 
articles  of  the  Christian  religion;  God  so  powerfully  protect- 
ing and  defending  his  doctrine^  that  it  has  remained  and  stood 
fast  against  the  gates  of  helL 

For  although  many  learned  men,  universities,  popes,  cardi- 
nals» bishops,  friars,  and  priests,  and  after  them  emperors» 
kings,  and  princes,  raised  their  strong  battery  against  this 
one  man,  Luther,  and  his  doctrine,  intending  quite  to  sup- 
press it,  yet,  notwithstanding,  all  their  labour  was  in  vain. 
And  this  doctrine,  which  is  the  true  and  ancient  doctrine  of 
Christ,  and  of  his  apostles,  remains  and  stands  €a&t  to  this 
present  day. 

And  we  should  look  back,  and  consider,  how,  and  in  what  a 
lamentable  manner  it  stood  with  us  fifty  years  past,  concemr 
ing  the  religion  and  government  of  the  church,  and  in  what 
miserable  bondage  we  have  been  in  Popedom;  for  this  is  un* 
known  to  our  children;  yea,  we  that  are  old  have  almost  for- 
gotten it 

And,  first,  in  the  temple  of  Grod  sat  the  man  of  sin,  and  the 
chüd  of  perdition,  namely,  the  Bomish  antichrist,  of  whom 
St.  Paul  prophesied,  2  Thess.  ii.:  **Who  exalteth  himself 
above  all  that  is  called  God,"  or  that  is  worshipped;  he  altered 
and  perverted  God's  Word,  laws,  and  statutes;  and,  in  their 
place,  instituted  all  manner  of  divine  services,  ceremonies, 
and  ordinances,  after  his  own  will  and  pleasure,  and  in  mani- 
fold ways  and  meanings,  yea,  oftentimes  the  one  contrary 
to  the  other;  so  that  in  Popedom  no  man  could  know  what 
was  certain  or  uncertain,  what  was  true  or  false,  what  was 
commanded  or  forbidden. 

He  sold  all  things  for  money;  he  forced  all  people  under 
his  yoke,  so  that  emperors  were  constrained  to  kiss  his  feet; 
and  from  him  to  receive  their  crowns;  no  king  or  prince 
dared  to  oppose  him,  nor  once  to  frown  at  his  commands  or 
prohibitions. 

Hence  he  boasted,  in  his  decrees  and  bulls,  that  he  was 
Grod's  general  vicar  on  earth;  that  he  was  head  of  the  church» 


XVlii  BR.   JOHN   AUBIFABEr's   PREFACE. 

supreme  bishop,  and  lord  of  all  bishops  and  learned  men  in 
the  universal  world;  that  he  was  a  natural  heir  and  an  ia- 
heritor  of  the  empire,  and  of  all  kingdoms  when  thej  fell 
void.  His  crown  at  Rome  was  named  regnum  mündig  every 
man  must  bow  to  him  as  to  the  most  holy  father  and  god  on 
earth.  And  his  hypocritical  canonists  maintained  that  he 
was  not  only  a  man,  but  that  he  was  both  god  and  man  to- 
gether; who  could  not  sin,  and  who  had  all  divine  and  human 
wisdom  in  the  cabinet  of  his  heart;  from  whose  stool  or  chair 
€ven  the  Holy  Scriptures  must  have  and  receive  their  power, 
■virtue,  and  authority» 

He  was  the  master  of  faith;  and  he  only  was  able  to  ex- 
X>ound  the  Sacred  Writ,  and  to  understand  it;  yea,  he  was  so 
sanctified,  and  so  far  from  reproach,  that  although  he  should 
lead  the  third  part  of  all  the  souls  of  mankind  into  the  pit  of 
hell,  yet  no  man  must  dare  to  question  or  reprove  him,  or  to 
demand  why  he  did  it.  For  everv  one  ought  to  believe,  that 
bis  sacred  celsitude,  and  sanctined  power,  neither  would, 
should,  nor  could  err.  He  had  authority  to  make  void  and  to 
annihilate  both  the  New  and  Old  Testaments.  The  church 
'was  built  upon  him,  he  could  neither  err  nor  fail,  whence  it 
followed  of  necessity  that  he  was  higher  and  more  eminent 
than  all  the  apostles. 

He  had  also  power  and  authority  to  erect  new  articles  of 
faith,  which  must  be  equal  in  value  to  the  Holy  Scripture, 
and  which  ought  to  be  believed  if  people  intended  to  be  saved. 

He  was  likewise  far  above  all  councils  and  fathers,  and  to 
be  judged  by  no  terrestrial  jurisdiction,  but  all  must  be  sub* 
ject  only  and  alone  to  his  judgments  and  decrees. 

He  made  his  Romish  church  the  mother  of  all  other 
churches,  whence  it  came  that  all  the  world  appealed  thither. 
He  was  only  and  alone  the  governor  of  the  church,  as  being 
far  more  abler  and  fitter  to  govern  than  the  apostles  them- 
selves if  they  had  been  living. 

-  He  had  power  to  command  all  people  on  earth,  the  angels 
in  heaven,  and  the  devils  in  hell.  To  conclude,  the  chair  of 
■Rome  was  so  holy  of  itself,  that  although  a  wicked  villain 
had  been  elected  to  be  pope,  yet  so  soon  as  he  was  set  upon 
that  chair,  then  instantly  he  was  altogether  holy. 

These  boastings  the  pope  gave  out  himself;  and  his  dissem- 


DB.   JOHN  AüBIFABESS  FBEFAGE.  Sir 

bling  trenclier-chaplainSy  tlie  recorders  of  his  decrees,  decre«- 
tals,  Clementines  and  extravagants,  propagated  the  same  of 
him  in  writing;  so  that  his  gorged  paunch  was  puffed  up, 
and  he  became  so  full  of  pride  (as  by  his  acts  he  showed)  that, 
as  a  contra- Christ,  he  brought  all  into  confusion.  For  it  is 
apparent  in  what  manner  he  raged  in  and  about  the  doctrind 
of  the  law,  or  ten  commandments,  and  how  these  were  demo- 
lished and  taken  away  by  him« 

He  utterly  threw  down  the  first  three  precepts;  for  he 
made  a  god  of  man's  free-will,  in  that  he  taught,  with  his  f 
school-divines,  that  the  natural  strength  of  man,  after  the 
fall,  remained  sound  and  unspoiled;  and  that  a  man  by  his 
own  human  strength  (if  he  did  but  that  which  only  lay  in  his 
own  power  to  do)  was  able  to  observe  and  fulfil  all  the  com- 
mandments, and  thereby  should  stand  justified  before  God« 
He  taught  also,  that  it  was  not  grounded  in  the  Scriptures, 
that  the  assistance  of  the  Holy  Ghost,  with  his  grace,  was 
needfol  to  accomplish  good  works;  but  that  every  man,  by  hia 
0¥ni  natural  strength  and  ability,  has  a  free-will,  in  divine 
duties,  to  do  well,  good,  and  right. 

The  other  seven  commandments  the  pope  quite  beats  down, 
and  exalted  himself  above  parents  and  magistrates,  and  above 
the  obedience  due  unto  them,  and  instigated  and  stirred  up 
children  against  their  parents,  and  subjects  against  their 
rulers  (as  plainly  appears  by  the  imperial  histories);  great 
and  feajrful  sins  and  transgressions  against  the  fifth  command-« 
ment. 

He  also  usurped  and  drew  to  himself  the  temporal  sword^ 
and  taught,  that  it  is  right  and  lawful  to  resist  and  drive 
away  power  with  power:  and  that  it  is  not  an  absolute  com- 
mand (but  only  an  advice)  to  love  our  enemies,  to  suffer 
wrong,  &c.  Such  doctrine  is  quite  opposite  to  the  sixth  com- 
mandment. 

Then,  contrary  to  the  seventh  precept,  he  forbad  his  friars, 
priests,  and  nuns,  to  marry;  and  made  way  for  them  to  live 
in  licentiousness,  without  reproof;  yea,  and  moreover  received 
a  yearly  income  and  rent  of  such  wretches. 

Contrary  to  the  eighth  commandment,  he  usurped  to  him- 
self kingdoms,  principalities,  countries,  people,  cities;  towns, 
and  villages,  and  took  possession  of  the  most  delightful  places- 


XX  DR.   JOHN   AUSIFABER'S    PREFACE. 

and  dwellings  in  thei  world,  sucked  poor  people,  and  filled  his 
thievish  purse  in  such  manner,  that  his  spiritual  shavelings 
are  richer  than  temporal  princes. 

He  tore  also  in  pieces,  and  made  void  all  manner  of  solemn 
TOWS,  promises,  and  covenants  of  peace,  which  were  made 
without  his  popish  consent  and  authority,  directly  against  the 
ninth  commandment. 

Lastly,  and  against  the  tenth  commandment,  he  taught, 
that  the  wicked  lusts  of  mankind  were  no  sins,  but  proceed 
only  out  of  human  weakness. 

In  sueh  a  manner,  and  out  of  a  diaboHcal  instinct,  did  the 
pope  throw  down  all  God's  commandments,  and  instead  thereof 
erected  human  laws  and  precepts. 

^  The  like  course  he  took  also  touching  the  preaching  of  the 
gospel.  He  preached  nothing  at  all  of  Christ,  of  his  person, 
worksj  precious  merits,  and  benefits;  nor  in  any  way  com- 
forted distressed  sorrowful  consciences.  And  people  were 
altogether  ignorant  how  or  where  they  might  obtain  true  re- 
mission of  their  ^ns,  eternal  life,  and  salvation. 

The  papists  declared  also  to  the  people,  in  their  sermons, 
that  the  only  Mediator  between  God  and  man,  our  Lord  and 
Saviour  Jesus  Christ,  was  a  «yere  and  an  angry  judge,  who 
would  not  be  reconciled  with  us,  exc^t  we  had  other  advo- 
cates and  intercessors  beides  himself. 

By  this  doctrine,  people  were  seduced,  and  carried  away  to 
heatiienish  idolatry,  and  took  their  re^ge  in  dead  saints  to. 
help  and  deliver  them,  and  made  them  their  gods,  in  whom 
they  put  more  trust  and  confidence  than  in  our  blessed 
Saviour  Christ  Jesus;  and  especially,  they  placed  the  Virgin 
Mary,  instead  of  her  son  Christ,  for  a  mediatrix  on  the  throne 
of  grace. 

Hence  proceeded  the  pilgrimages  to  saints,  where  they 
sought  for  pardon  and  remission  of  sins.  They  also  sought  for 
pardons  of  the  pope,  of  the  fraternities  of  friars,  and  of  other 
orders.  And  people  were  taught,  that  they  must  purchase 
heaven  by  their  own  good  works,  austerities,  hustings,  and 
so  on. 

And  whereas  prayer  is  the  highest  comfort  of  a  Christian, 
yea,  his  asylum,  his  shield  and  buckler  against  all  adversi"» 
ties;  therefore  the  pope  out  of  prayer  made  a  naked  work^- 
a  tedious  babbling  without  spirit  and  truth.     People  prayed 


BR.    JOHN   AURIFABER's   PREFACE. 

in  Latin  psalters,  and  books  which  they  understood  not;  thej 
obserred  in  praying,  Horcs  Canonic4B,  or  the  seven  times, 
with  garlands  of  roses,  with  so  many  Bridget  prayers,  and 
other  collects  to  the  dead  saints;  and  thereby  wrought  terror 
of  consciences,  so  that  people  received  no  hope  or  true  com- 
fort at  alL  Yet,  notwithstanding,  they  were  made  to  believe 
that  such  prating  should  merit  pardons  and  remissions  of  sins 
for  the  space  of  many  thousand  years. 

B^tism,  in  Popedom,  likewise  had  almost  lost  its  lustre, 
for  it  was  not  only  stained  with  human  toys  and  additions, 
as  with  holy  water,  lights,  oil,  &c.,  but  also  it  was  celebrated 
in  the  Latin  tongue,  so  that  the  laity,  standing  by,  could  not 
understand  it;  and  in  its  place  they  constituted  monkery  as  a 
second  baptism,  of  equal  value  and  operation,  through  which 
they  were  to  be  as  pure  and  clean  as  those  that  received 
Christ's  baptism,  taking  therein  new  names,  (as  the  pope  at 
his  election,)  contemning  their  first  names,  that  they  received 
in  Christ's  baptism. 

The  Lord's  Supper,  in  Popedom,  also  was  dishonoured, 
corrupteäy  turned  into  idolatry,  and  wickedly  abused;  for 
th^  used  the  same  not  in  remembrance  of  Christ,  but  as  the 
o£^ring  of  some  wicked  priest,  and  a  self-merit  of  some 
despairing  wretch  that  daily  devoured  it  without  faith,  and 
afterwards  sold  it  to  others  for  money,  to  be  imparted  to  the 
souls  in  purgatory,  thereby  to  redeem  them;  so  that  out  of 
the  Lord's  Supper  they  made  a  mere  market. 

Moreover,  tiie  pope  treacherously  stole  away  from  the  laity 
the  one  part  of  the  sacrament,  namely,  the  wine;  while  the 
other  part,  which  was  left,  was  closely  shut  up  and  preserved, 
and  yearly,  in  die  Corporis  Chrisä^  with  great  solemnity,  was 
carried  about  and  worshipped,  and  therewith  they  wrought 
feacful  idolatry. 

With  confession,  the  pope  likewise  brought  into  confusion 
the  consciences  of  the  whole  world,  and  the  souls  of  many 
into  despair;  giving  people  absolution,  by  reason  of  their 
own  good  works  and  merits;  and  thereby,  instead  of  solace 
and  comfort,  he  broi^ht  fear,  disquiet,  and  discouragement, 
into  the  consciences  of  distressed  and  sorrowful  people;  and, 
instead  of  true  keys,  made  false,  thievish  picklocks,  which  he 
nwd  in  all  his  wicked  proceediogs. 

.  I^ow,  when  he  had  darkened  and  falsified  God's  Word,  and 


SZÜ  BR.    JOHN   AURIFABEb's   PREFACE. 

the  doctrine  of  the  law  and  gospel;  had  frustrated  the  sweet 
and  comfortable  prayers  and  true  devotion  towards  Grod;  had 
dishonoured  baptism,  the  Lord's  supper;  then,  at  last,  he 
proceeded  to  tread  under  foot  the  divine  state  and  orderd 
in  the  world;  and  of  the  pulpit  and  church  government,  made 
a  temporal  rule,  wherein  he  sat  as  head  and  monarch,  and 
under  him,  in  order,  the  cardinals,  archbishops,  bishops,  pre- 
late», abbots,  friars,  nuns,  priests,  and  innumerable  other 
orders  ;  the  poor  laity  bein^'  altogether  made  a  scorned  tool 
of. 

By  this  short  relation  a  man  may  easily  collect  in  what 
state  and  condition  the  Christian  church  stood  in  Popedom« 
Such  fearful  darkness  did  Grod  suffer  to  go  over  the  wicked 
unthankful  world  as  a  just  judgment. 

But  Grod,  who  is  abundant  in  grace  and  mercy,  caused  the 
light  of  the  gospel  again  to  rise  in  our  time,  and  dispersed  the 
gloomy  clouds  of  human  traditions,  in  awakening  that  most 
famous  man  of  Grod,  Luther,  who,  with  his  preaching  and  doc- 
trine, joined  battle  with  Popedom,  and,  through  God's  Word» 
threw  it  to  the  ground,  and  thereby  delivered  us  from  the 
captivity  of  Popedom,  led  us  again  into  the  land  of  promise, 
and  placed  us  in  a  paradise  where  God's  Word  is  cleared, 
and,  God  be  praised,  the  church  cleansed  from  the  cobwebs 
of  men's  traditions,  purified  and  gloriously  reformed,  for 
which  we  never  render  sufficient  thanks  to  Almighty  God. 

For  God,  through  Luther,  brought  forth  the  Bible,  or  the 
Holy  Scripture,  which  formerly  lay,  as  it  were,  under  the 
table;  translated  by  Luther  ex  ipsisfonHbtis,  out  of  the  He- 
brew into  the  German  tongue,  it  may  easily  be  read  and  un- 
derstood by  young  and  old,  rich  and  poor,  clergy  and  laity, 
so  that  now,  a  father  or  master  may  daily  read  the  Holy 
Scriptures  to  his  wife,  to  his  children,  and  servants,  and  may 
instruct  them  in  the  doctrines  of  grace,  and  direct  them  in  the 
truth  and  in  the  true  service  of  Grod.  Whereas,  before,  in  Pope- 
dom, the  Bible  was  known  to  nonet  nay,  the  doctors  in  divi- 
nity themselves  read  not  therein  $  for  Luther  often  affirmed  in 
my  hearing,  that  Dr.  Andrew  Carlstadt  was  a  doctor  in  divi- 
nity eight  years  before  he  began  to  read  in  the  Bible;  that  if 
we  Grermans  were  not  blind  like  the  moles,  we  should  acknow« 
ledge  these  unspeakable  graces  and  benefits  of  God;  with 
bended  knees   daily  render   hearty  thanks,  therefor^,    to 


DR.   JOHN   AÜRIFABER's   PREFACE.  XXm 

G^d;  with  the  34th  Psalm,  saj:  "  I  will  always  praise  the 
Lord,  his  praise  shall  be  ever  in  my  mouth:  mj  soul  shall 
ever  make  her  boast  in  the  Lord."  And,  with  the  103d 
Psalm:  *^  Praise  the  Lord,  O  my  soul,  and  all  that  is  within 
me  praise  his  holy  name:  Praise  the  Lord,  O  my  soul,  and 
forget  not  the  good  that  he  hath  done  for  thee." 

We  should  also  pray  heartily  to  God,  that  he  would  not 
extinguish  this  light  of  the  Gospel^  but  suffer  it  long  to  shine, 
that  our  children's  children  and  posteri^  may  walk  also  in 
this  saving  light,  rejoice  therein  and  with  us  eternally  be 
saved. 

The  devil  is  a  great  enemy  to  this  treasure  of  God's  Word 
and  his  holy  sacraments;  he  assaults  it  fiercely  to  quench 
this  light,  as  plainly  appeared  after  the  death  of  this  holy 
man  of  God,  Luther.  For  first,  strong  attempt  was  made  by 
the  Interim^  by  what  means  the  doctrine  of  justification  by 
faith,  of  good  works  and  a  Christian  kind  of  living,  of  the 
sacraments  and  well  ordered  ceremonies  in  our  Christian 
church,  might  utterly  be  overthrown. 

Afterwards  approached  the  conciliators,  or  the  qualifiers, 
who  sought  to  mediate  between  us  and  the  pope,  and  to 
arrange  them.  They  taught,  that  the  nearer  one  kept  him- 
self to  the  pope,  the  better;  and  therefore  they  proposed  to 
restore  the  jurisdiction  of  the  church  to  the  popish  bishops, 
and  to  raise  up  the  fallen  ceremonies;  and  whoso  refused  to 
follow  them,  fell  into  great  danger. 

The  Antinomians,  Swenckfelders,  Enthusians,  co-agents, 
were  also  very  diligent  to  eclipse  again  the  true  doctrines 
.which  Luther  had  cleared  up,  and  brought  again  to  light. 

All  that  professed  to  be  Christians  and  upright  teachers 
and  preachers  should  have  resisted  these  false  and  wicked 
errors.  But  many  of  them  were  dumb  dogs,  that  would  not 
bark,  or  set  themselves  against  the  ravening  wolves  to  drive 
them  from  Christ's  sheepfold,  to  feed  the  poor  sheep,  and  to 
provide  for  them  sweet  and  wholesome  pasture.  Neither 
were  they  any  way  careful  of  Joseph's  miseries,  as  the  pro- 
phet says. 

But  others,  who,  like  true  and  constant  teachers,  fought 
against  those  enemies  of  God,  were  reviled  and  held  as  rebels, 
boisterous  and  stiff-necked,  that  would  raise  needless  strifei 
and  divisions,  and  were  accordingly  persecuted  and  plagued« 


In  iUktt  tBflflmer  tdie  Btifaooib  ajEid  lam^terslties  began  to  fall 
agfun,  fund  the  |»iire  doctriBe  of  Ood's  Word  lo  Ibie  bj  Ibem 
xot  axmeh  regarded,  school  divirnty  bexQg  held  ogaia  ^  great 
9?e|iate,  and  many  mew  fdnEasea  and  0tdäer  dtoqneflot  arts  oomiE^ 
BZEbo  tüte  dbiirdi,  arhidi  ^ai^e  «ffifiasion  ilo  f al^staes  «ad  finrors. 

Thereupon  ^e  {»olftläGiaBS,  the  lawrTerSy  and  voourtiers 
«BBSfed  1o  side  Hke  ^^nreh  and  puilpits,  ito  pnt  in  and  pot  out 
jaBonifitersjaid  ehtvscliiirardensy  ito  trj  causes  ^f  reOsgiaDi«  aecfrd- 
flung  tCo  thear  own  ^aem,  as  in  tempecal  adOTaars ;  so  Übat  'me  aee 
tiae  Salsafymg  id  Üie  doetsrine,  the  de^astatian  of  the  woU-dis- 
ciplined  orders  of  the  church  in  Germany,  and  the  captiyitf 
mSi  ty^naaaj  of  lifae  pope  again  m^gh  the  door-«^  residt  that 
jLuHher,  m  Ins  Ixfeitime,  o£tm  foreitald. 

IM  vßy  (thfiredbre,  make  good  use  of  Luther's  1igl»t,  asxd 
«edoualj  ^eaaeiaedae  ourselres  in  ithe  doctcme  a£  Grod's  Wand, 
as  Chsuet  oosmnasided:  ^'  Walk  in  the  Jaght  whole  ye  iaave  the 
Mght,  thatf;  ye  ^nay  he  childFen  of  the  Bght."  The  holy 
PsakoifflSt  pxsyed:  ^  jOaat  the  di^rme  Word  may  be  a  lanthom 
to  his  feet  and  a  light  jto  his  paths,"  that  thereby  he  iodtgihfe 
d33«Bet  häfiiwi^,  asid  be  preserved  from  darkness  amd  stusdbhng. 
And  St.  Peter  «liarges  ns:  ^'  That  we  should  (take  good  heed 
to  God's  Word,  «6  «mto  a  ^^  that  shmeth  in  darkness." 

God  Akiighty,  the  Father  of  our  üoviz^  Lord  and  Saviofur 
Jesus  Christ,  graint  his  holy  spirit,  that  Osri&^ain  kings  and 
princes,  «dtiesand  itowns,  ioay  acknowledge  these  ux^eakable 
benefits  of  the  revealing  again  of  the  gospel,  and  the  deUver- 
ance  out  of  the  Egyptian  bondage,  the  kingdom  of  antichrist; 
and  be  heartily  thankful  to  G^od  for  the  same,  and  Mve  there- 
after In  holiness,  and  not  drive  away  Gk^d's  Word  by  cotn-^ 
temniBg  thereof,  and  through  sinful  and  wicked  actions 
bereave  ourselves  and  our  posterity  of  the  gloiious  Hberty  of 
Ihe  gospel,  nor  plunge  ourselves  into  the  distress  and  miser- 
tHAe  oaptivity  <of  popish  (tyranny,  under  which  our  forefathers 
(and  predecessors  suffered;  but  that  this  treasure  and  Depo* 
situm  of  God's  Word  anay  r^nain  in  Oermaay,  and  that  thia 
begun  work  may  be^ent  forwai*d,  and  proceed  to  God's  glory, 
honour  and  praise,  and  to  the  preservation  and  salvaction  of 
.the  Christian  t^in^oh,  throoghout  all  the  world.  God  of  hi» 
ii^SuBite  mercy  grant  this  for  Jesus  Christ's  sake,  Amen. 

John  Aüjufabeb,  D.D. 

Anno  1&69. 


MEMOIR 


lüsnsi'  XunsEBi^  litomihiBtBiikiiB  ^^oiaiuBi  .dxivBivB  iduL  reSbemer  of 
iihe  ^aifaaiTGl^,  was  tlihe  «an  «oliJfihaLcitiraic,  <or JJaniÜihar,  (imhiekL  ouBBe 
onr  refomker  cAkangoft  telflittikBr,^)  «nd  of  Manganflt;  UauAenaaL,  «ad 
»as  ham  jBt.Eiadefeeflft,ateim^f&Kaiy^tÜip  jBOoiii^af  IdiaasfeiUrt;, 
l^orembfir JiOtl^l4fi3.  JHj0  &it3ier's  fstEraotian  und  eanditiExiixvreBe 
«rigingHy  Jaasfc  aneain»  «nd  lus  'aceogoBiaoii  ihat  of  a  mmer  ;*  st  is 
IffDhable,  thBi^yeii;^  that  by  Ihifi  ap|iliGidacm  and  indiafary  he  on- 
fssovediht'CmwmtaBOdOBBßi  Jods  üunily«  for  -nie  £i]d  ifaim  nfter- 
▼arda  xaiaed  i»  tlieaiiagktBiafi^'af -&  oonmdflraifale  namik  ntd  digoiSy 
in  hk  ^owDoe.  JLudiar  was  initiated  verj  eanly  inte  letbera ; 
and,  iuarmg  lewmfid  Hihe  ToäksoeaaAs  of  tgrnmnyir  winle  te 
coHtkmed  .atihosne  leith  Aus  jpaoxaitB»  maB,  jatt  the  lage  of  ffairteeia, 
sent  to  .a.BDhDiiDä  at  'MoLgiohm^  Mspe  he  üamamad  oidf  «me 
fesac,  iar  the  exDetuiuiiHmofiB<of  lais  (paoeiitB  t|p£fe  stitJuet  üme  Jo 
Yeanf  lofir,  «nd  dSD  ixisaffifiieiit  to  maiiEüakL  inm,  ühat  iae  was  tforoed* 
as  Melchior  Adam  jselates,  "  Mendioato  vmEPe  pane/'  to  beg  his 


*  '^l  am  a  peasant's  son,  andmjr  &thesc,  .gEand&tber,  «od  gneat- 
erandfathar  were  all  eounnon  peaBants.  Mf  fathiar  w^  to 
jVIansfeldtiy  where  lie  ^ot  exnixloyineait  in  the  mines  $  and  ßaexie  X 
was  bom.  That  I  shonld  ever  .becotme  Ibaohebrii^  aitiis,  dodsr 
of  diyinity,  and  wliat  not,  seemed  not  to  be  wntten  dn  ihe  steB. 
Sow  J  joaat  ba^e  surprised  foilks  W  turning  mseoki  «nd  Üken, 
i^ga]n«l>j  fihaaiging  the  browta  cap  mr  anotbar  J  By  so  doing  1 
occasifined  real  gnef  and  trord^le  to  mj  faÜher.  Afterwards  I 
went  to  loggexs  wi£h  ithe  pope,  mamied  a  Tvaamsf  aasiB,  «id  had 
cluldren  by  lier«  Who  foneaaw  these  things  m  the  •stars  f  Whsy 
could  have  foretold  that  they  were  to  come  to  pass  P" 

c2 


XZVl  MEMOIB. 

bread  for  support.*  From  Magdeburg  he  was  removed  to  a 
school  at  Eisenach,  a  city  of  Thuringia,  for  the  sake  of  being 
among  his  mother's  relations;  his  mother  being  descended 
from  an  ancient  and  reputable  family  in  that  town.t  Here  he 
applied  himself  diligently  to  study  for  four  years ;  and  began  to 
discover  all  that  force  and  strength  of  parts,  that  acuteness  and 
penetration,  that  warm  and  rapid  eloquence,  which  afterwards 
produced  such  wonderful  effects. 

In  1501  he  was  sent  to  the  universiiy  of  Erfiirt,  where  he  went 
through  the  usual  courses  of  logic  and  philosophy.  But  Luther 
did  not  jßnd  his  account  in  these  studies ;  did  not  feel  that  use 
and  satisfaction  arising  from  such  verbose  and  thorny  sciences 
as  logic  and  philosophy  then  were,  which  he  wanted  and 
wished  to  feel.  He  therefore  applied  himself  to  read  the  best 
ancient  writers,  such  as  Cicero,  Virgil,  Livy,  &c.,  and  from  them 
laid  in  such  a  frmd  of  good  sense  as  enabled  him  to  see  through 
the  defects  in  the  systems  of  the  schools,  as  well  as  the  supersti' 
tions  and  errors  of  the  church.  He  took  a  master's  degree  in 
the  universiiy  when  he  was  twenty ;  and  then  read  lectures  upon 
Aristotle's  physics,  ethics,  and  other  parts  of  philosophy.  After- 
wards,  at  the  instigation  of  his  parents,  he  studied  the  civil  law, 
with  a  view  of  advancing  himself  to  the  bar ;  but  was  diverted 
from  this  pursuit  by  an  event  which  he  considered  as  admonitory. 


•  We  are  told  this  by  himself:—"  Let  no  one  speak  contem^rbu- 
Ously  before  me  of  thejpoor  '  companions/  who  go  about  singing 
and  crying  at  every  door,  Panem  propter  Deum  I  (bread  for 
God's  sake!)  You  know  that  the  Psalm  says — 'Princes  and 
Idnes  have  sung.'  I,  myself,  was  once  a  poor  mendicant,  begging 
my  bread  from  door  to  door,  particularly  in  Eisenach,  my  own 
dear  Eisenach!" 

t  He  obtained  an  asylum  in  the  house  of  Dame  Ursula,  wife 
or  widow  of  Hans  Schweickardt,  who  took  pity  on  the  poor  wan- 
dering boy ;  and  he  was  enabled  by  this  charitable  woman  to 
Study  four  years  at  Eisenach.  In  one  of  his  works,  Luther  men- 
tions his  benefactress  in  terms  of  the  tenderest  emotion. 


inSMOIB,  ZXVlt 

and  which,  by  wonderM  gradations,  led  to  his  fatnre  eminence. 
Walking  out  into  the  fields  one  day,  he  was  struck  by  light« 
ning,  80  as  to  fall  to  the  ground,  while  a  companion  was  killed  by 
bis  side ;  and  this  affected  him  so  sensibly,  that,  without  com* 
municating  his  purpose  to  any  of  his  friends,  he  withdrew  him* 
self  from  the  world,  and  retired  into  the  order  of  the  hermits  of 
St  Augustine. 

Here  be  employed  himself  in  reading  St.  Augustine  and  the 
sdioolmen;  but,  in  turning  over  the  books  of  the  library,  he 
found  a  copy  of  the  Latin  Bible,  which  he  had  neyer  seen  before.* 


•  "  I  was  twenty  years  old,"  says  Luther,  "before  I  had  ever 
seen  the  Bible.  I  had  no  notion  that  there  existed  any  other 
gospels  or  epistles  than  those  in  the  service.  At  last  X  came 
across  a  Bible  in  the  libiury  at  Erfurt,  and  used  often  to  read  it 
to  Dr.  Staupitz,  with  still  increasing  wonder."  "  At  that  time 
(says  Audin)  every  monastery  in  Germany  had  a  library,  partly 
composed  of  manuscripts,  with  beautiful  illuminations  heightened 
with  gold  and  silver ;  laborious  works,  in  which  were  reproduced 
the  treasures  of  pagan  antiquity,  that  but  for  the  monks  would 
have  been  for  ever  lost.  Luäier's  most  pleasant  hours  were 
spent  in  the  library  of  the  Augustinians  of  Erfurt.  Thanka 
to  Guttemberg,  an  humble  meduinic,  the  industry  of  the  con- 
ventual brethren^  was  no  longer  necessary ;  printing;  had  been 
discovered.  At  Mentz  and  Colosne,  the  sacred  books  were 
published  in  every  form  and  size.  The  monastery  had  purchased 
at  a  large  price  some  Latin  bibles,  which  were  reluctantly  shown 
to  visitors.  Luther  opened  one,  and  his  eyes  rested  with  inex« 
pressible  ecstasy  on  the  stonr  of  Hannab  and  her  son  Samuel, 
'  My  God  V  he  said, '  I  would  seek  no  other  wealth  than  a  copy 
of  this  book.  A  mighty  change  was  then  wrought  iu  his  mind. 
Human  Iwguage  attired  in  poetry  seemed  to  lum  contemptible 
in  comparison  with  the  insj^ired  word ;  he  became  disgusted  with 
the  study  of  the  law,  to  which  Hans,  his  father,  had  wished  him 
to  devote  himself.  How  small  in  his  sight  became  Jodocus 
Truttvetter,  his  master,  who  enjoyed  a  deserved  refutation  as  a 
canonist,  when  compared  with  Moses,  or  still  more  with  St.  Paul« 
He  was  then  tweniy  years  old,  and  study  had  exhausted  his 
strength ;  he  became  ill.  An  aged  priest  came  to  confess  him ; 
the  youtii  was  pale,  wasted,  and  given  up  to  thoughts  whicb 


Tlhff rased  Yds-evaasiiSf  to^  mlEö^äBggKtfi  liff Bmdd:  crrarwildB 
gwesEk  avifit^TrSSid  WH9  ainazttiii  to*  jfiad'wiist  ft  nnatt  pwtkox  of  t&of 
SenpticpeB  wss«  aOowedb  to^  roach  ths*  chss  of  tfiwt  pecqilei»    Bii» 
made  his  proübssKns  inx  iCEwmomBtooy  of  Ssfbvt^  «ftor  he  haidl 
hetw  a  Bo^iee  om»  ]pB8]r ;:  and,  iso^  "jpojesis^s  cisdnD,,  SEub  gsbIb«« 
brated  his  first  mam  ia  150^.^    Tber  j^ar  afbnr  Itoep  wnr  leBioT««^ 
from  the  convent  of  Erfurt  to  the  university  of  Witbmbergy 
wkteh  being- JTiHtfbiindJedr  BOthmg  was  tlBOtq^t  mare*  lahdy  to 
bving  i^ mito  ismnediste- eredztthHS  tfa»* satherslpp-  aDJ  pBesenee^ 
a  iBao)  90  edtebrated  fbFhier  great  psrtsF  and  Ißtassdnig  aS'  JjoiSsust, 
Here  he  read  public  IftGtnrea  in.phi]oBophy  £ac  three  years,  not 
in  that  serviler  doll,  mechimical  way  in  which  lectures  were 
nfioflily  ready  but  wiilih  ao  mach  active  aprit  and  force;  of  gcaiiiis^ 
as  ta  make  it  presaged  that  a  revolution  might  ovm  day  happexL 
in  the  schools  under  his  direction  andmimagement* 

In  1512^  seven,  conveoita  of  his  order  havizig^  a  qjuHcreL  with  thmxr 
vicar-general>  Lu^^ier was  chosen  to' gO'  to  Borne taraeaiitainthdr' 
cause.    He  was  indead  &  proper  person,  f&r  such  emplaymenta  ^ 


aggravated  Bis  complaant.  ''€aura^,  my  friend^ ''said  the  good? 
priest  to  him,,  'you  will  not  dfe-  of  this  malady;  €rod  preserves- 
you  lor  a  great  end;  he  wiU  mak&you  «  distinguished'  man*,  and 
you  in  your  turn  wfll  comfbrtr  others,  for  €fod  loves  you,  since  he- 
chastises  you."  Pbubtless,  this  confessor  was  no  soothsayer,  and 
little  suspected  t&e designs  of  Providencein regard  to  his  patient.** 

*  Let  us  hear  his  own  coni^ion  of  iSie  feelings  with  which  h» 
entered  r — "  When  I  said  my  first  mass  at  Ernirt,  I  was  well 
nigh  dead,  for  I  was  without  fail^  My  only  notion  of  inyself 
was,  that  I  was  at  very  worthy  person:  l  had  no  idea  that  I  was 
a  sinner.  The  first  mass  was  an  event  always  muidi  looked  to; 
and  a  considerable  sum  of  mon»yused  to  be  collected.  The  kone 
ccmoniccB  were  borne  in  with  large  torches.  The  dear  young  lord,, 
as  the  peasants  used  to  cail  their  new  pastor^  had  then  to  dance 
with  his  mother,  if  she  happened  to  be  al5ve,  whilst  the  by- 
standers wept  tears  of  joy;  ir  she  were  dead,  he  put  her,  as  the 
phrase  ran,  under  the'conmnmion-cup,  and  saved  her  from  pur- 
gatory.** 


3fBM0XB.  XXIX 

for  lie  W8S  a  mattof  a  most  firm;  aad  steady  temper,  with,  a  share 
of  iiatonaleoiua^  which  nothing  coiild  sobdi&e;  At  !Etome  he 
saw  tile  pope  bboA  the  cotist,  and  had  aa  opportomtjrof  observing 
aiso  theTmarniera  of  the  el^rgy,  whose  hasty,  »iperficuil,  and  im- 
pioQs  way  o£  c^bratkig  mau»  he  has  severely  noted.  '*!  per- 
&nned  mass,"  says  he,  '*  at  Borne ;  I  saw  it  <dse  pevfbrmed  by 
others,  btit  in  snch  a  manner  thist  I  never  think  of  it  without  the 
ntmoat  horror."  He  öüt&i  spoke  afterwards  with  great  plea- 
sure of  his  journey  to  Eoxoof  and  used  to  say  that  he  '*  would 
not  but  have  made  it  for  a  thousand  florins."  As  soon  as  he  had 
adjusted  the*  dispute  which  was  the  business  of  his  journey,  he 
retumed  to  Wittemberg,  and  was  created  doctor  of  ^vimty,  at 
the  expense  of  iE^Bederic,  elector  of  Saxony,  who  hadll  often  heard 
him  preaeh,  was  perfsctly  acquainted'  with  his  merit,  and  reve- 
renced huft  highly.  Luther,  it  appears^  At  flsst  declined  tiie 
honour  oiiina  degree  on  account  of  hi« being',  in  Ms  own  opinion, 
too  young,  for  he  was  only  in  his  thirtieth  year;  but  he  was 
told  that  '"he  must  soSbr  himself  to  be  dignified,  for  that  G-od 
intended  to  bring  about  great  things  in  the  church  by  his 
means ;"  which,  though  it  was  certainly  said  in*  jest,  proved  at 
lengtit  a  very  serious  truths 

He  continued  in  the  university  of  Wittemberg,  where,  as  pro- 
fessor of  divinity,  he  employed  himself  in  the  business  of  his 
calling.-  The  university,  as  we  hare  observed,  had  been  lately 
founded  by  Frederic,  elector  of  Saxony,  who  was  one  of  the 
richest  and  most  powerful  princes  at  that  time  in  CFermany,  as 
well  as  one  of  the  most  magnificent  and  bountifol ;  and  who 
brought  a  great  many  learned  men  thither,  by  large  pensions  and 
other  encouragements,  and  amongst  the  rest  Luther.  Here  then 
he  began  in  the  most  earnest  manner  to  read  lectures  upon  the 
sacred  books  :  he  explained  the  epistle  to  the-  Eomans,  and  the 
Psalms,  which  he  cleared  up  and  illustrated  in  a  manner  so  en- 
tirdynew,  and  so  different  from*  what  had  been  pursued  by  former 


ZZX  KEMOIB. 

commentators,  that  ''  there  seemed,  after  a  long  and  dark  night, 
a  new  day  to  arise«  in  the  judgment  of  all  pious  and  prudent 
men/'  He  settled  the  precise  difference  between  the  law  and 
gospel,  which  before  had  been  confotmded ;  refuted  many  errors, 
commonly  received  both  in  the  church  and  the  schools;  and 
brought  many  necessary  truths  to  light,  which  might  have  been, 
vainly  sought  in  Scotus  and  Aquinas.  The  better  to  qualify 
himself  fbr  the  task  he  had  undertaken,  he  applied  himself 
attentively  to  the  Greek  and  Hebrew  languages ;  to  which,  we 
are  told,  he  was  particularly  excited  by  the  vrritings  of  Erasmus  ; 
who,  though  he  always  remained  in  appearance  a  Papist,  or  at 
least,  had  nothing  decided  in  his  character,  yet  contributed  much 
to  the  dispelling  of  monkish  ignorance,  and  overthrowing  the 
kingdom  of  darkness.  In  the  mean  time,  Luther,  while  he  was 
active  in  propagating  truth  and  instruction  by  his  lectures  and 
sermons,  maintained  an  exemplary  severity  in  his  life  and  con* 
versation,  and  was  a  most  rigid  observer  of  that  discipline  whicb. 
he  enjoined  to  others.  This  gained  him  vast  credit  and  authority, 
and  made  all  he  delivered,  however  new  or  unusual,  more  readily 
accepted  by  those  who  heard  him. 

In  this  manner  was  he  employed  when  the  general  Indulgences 
were  published  in  1517,  Leo  X.,  who  succeeded  Julius  II.  in 
March,  1513,  formed  a  design  of  building  the  magnificent  church 
of  St.  Peter's  at  Some,  which  was,  indeed,  begun  by  Julius  II., 
but  still  required  very  large  sums  to  be  finished.  The  treasure 
of  the  apostolic  chamber  was  much  exhausted,  and  the  pope 
himself,  though  of  a  rich  and  powerfid  family,  was  far  firom 
being  able  to  do  it  at  his  own  proper  charge,  on  account  of  the 
excessive  debts  he  had  contracted  before  his  advancement  to  the 
popedom.*    There  was  nothing  new  in  the  method  of  raising 


*  Leo  X.  had  beeun  his  pontificate  by  selling  to  Francis  I.,  what 
did  not  belong  to  him,  the  rights  of  the  Church  of  France ;  and 


3(SM0IB.  ZXXt 

money  by  indolgences.  This  had  been  fonnerly  on  several  occa- 
sioDs  practised  by  the  court  of  Borne ;  and  none  had  been  found 
more  effectual.  Leo,  therefore,  in  1517,  published  general  indul- 
gences throughout  all  Europe,  in  favour  of  those  who  would 
contribute  any  sum  to  the  building  of  St.  Peter's ;  and  appointed 
persons  in  different  countries  to  preach  up  these  indulgences,  and 
to  receive  money  for  them.  Albert  of  Brandenburg,  archbishop 
of  Mentz  and  Magdeburg,  who  was  soon  after  made  a  cardinal, 
had  a  commission  for  Germany ;  and  Luther  assures  us  that  he 
was  to  have  half  the  money  that  was  to  be  raised,  which  does  not 
seem  improbable,  for  Albert's  court  was  at  that  time  very 
luxurious  and  splendid ;  and  he  had  borrowed  30,000  florins  of 
that  opulent  family  the  Fuggers  of  Augsburg,  to  pay  the  pope 
for  the  bulls  of  his  archbishopric,  which  sum  he  was  bound  to 
repay.  Be  this  however  as  it  will,  Albert  gave  out  this  com- 
mission to  John  Tetzel,  or  Tecelius,  a  Dominican  friar,  and 
others  of  his  order.  These  indulgences  were  immediately  ex- 
posed to  sale ;  and  Tetzel  boasted  of  "  having  so  large  a  com- 
mission from  the  pope,  that  though  a  man  should  have  deflowered 
the  Virgin  Mary,  yet  for  money  he  might  be  pardoned."  He 
added  frirther,  that  ''  he  did  not  only  give  pardon  for  sins  past» 
but  for  sins  to  come."  A  book  came  out  also  at  the  same  time, 
under  the  sanction  of  the  archbishop,  in  which  orders  were  given 
to  the  commissioners  and  collectors  to  enforce  and  press  the 


at  a  later  period,  as  a  means  of  raising  money,  he  created  thirty 
cardinals  at  once ;  but  these  were  trifling  resources.  He  was 
not  owner  of  the  mines  of  Mexico ;  his  mmes  were  the  ancient 
faith  of  the  people,  their  easy  credulity ;  and  he  had  sold  the  right 
of  working  them  in  Germany  to  the  Dominicans.  The  Domi- 
nican, Tetzel,  an  impudent  mountebank,  went  about  with  great 
bustle,  display,  and  expense,  hawking  his  ware  in  the  churches, 
public  streets,  and  taverns.  He  paid  over  to  his  employers  as 
little  as  possible,  pocketing  the  bahmce,  as  the  pope's  legate 
proved  against  hun  some  time  after. 


Ton  wBicoor« 

power  of  indolgenceK  Them  persona  pesfbrmed  their  ofEuses 
with  gseat  zeal  indeed^  but  not  with  soffioient  jfuigment  and 
policy.  They  ovasi^Kited  thi^  parts,  so>  that  the  people-,  to  whom 
they  were  beoonss  very  troublesomer  »^  through;  the  cheat  ; 
Being  at  length  oonvineedy  tibit  under  »  preti^e&  of  indxdgence« 
they  only  meant  to  phiader  i^  G^nitans;  and  that,  fas*  from 
being  aolioitoa»  aboaaib  SOTin^  liie  souls  of  others,,  ifbm  only"  view 
was  to '  enxichi  thamseiFeK. 

These  strange  proeeedings  gmve  gvest  offewee  aiirWitteaiber^, 
and  partieolarly  inffiimed  the  pious  zeal;  ef  Luther,  who,  being 
naturally  warm  and  active^  and;  in'  the  present  case  unable  to 
repress  his  indignation,  wm  determined  to  declare-  against  them, 
whateyer  might  be  the*  eonseqtienoe;*   Fpan*  tlie  eve  of  AU 


*  It  has  been  said  by  Father  Paul,  in  his  History  of  the 
Cowndl  of  Trent,  and  alfber  him  by  Hume,  in  his  Mistory  of 
JSnffland,  as  well  aa  by  other»,,  that  the  Aiustin  Mar»  had'  been' 
usually  employed  in.  preaching  indulgences  in  Saxony ;  and  thaii 
Luther  was  prompted  at  first  to  oppose  Tetzel  and  his  associates, 
and  to  deny  indulgences;  by^a  desire  of  taking  revenge  fbr  this 
injury  offered  to  his  order.  Such  waa  the  representation  of 
BoBsuet ;  and  other  writers,  misled  by  his-  authority,  have  circu- 
lated a  similar  opinion.  It  is  proper,  therefore,  to  observe,  that 
the  publication  of  indulgence»  m  G-ermany  was  not  usually  com- 
mitted to  the  Augustina :  front  1229  that  lucrative  commission, 
was  princiijally  entrusted  to  the  Dominicans,  and  they  had  been 
employed  in  the  same  office  a  short  time  before  tue  present 
period:  the  promulgation  of  them  at  three  different  periods 
under^  Julius  II.  was  granted  to  the  Franciscans,  and  the 
guardian  of  the  Franciscans  was  joined  in  the  trust  with  Albert 
on  this  occasion,  though  he*  reftised  to  accept  it ;  and  it  is  re- 
markable that,  for  half  a  century  before  Luther — ^viz.,  from  1450 
to  1517 — ^the  name  of  an  Austin  friar  employed  in  this  service 
occur»  but  once.  To  these  facts  it  may  be  added,  that  it  is  far 
from  bein^  probable  that  Luther  would  have  been  solicitous 
about  obtsanmg  for  himself  or  his  order,  a  commission  of  this 
kind,  at  a  time  when  the  preaching  of  indulgences  was  become 
very  unpopular ;  when  all  the  princes  of  Europe,  and  many 
bishops,  as  well  as  other  learned  men,  abhorred  the  traffic ;  and 


Stinia«  tharefocst.  in.  1517,  ha  puiblioly  fixed  up,  at  the  ehundi. 
nert  to  tha  caaüe  gfcthafc  town»  a  thoMB  iipoaa..indn1g«nflag ;  in. the 
beginning  ofwhieh.  lie*  challenged  an,y  one  to  oppose  it,  either  by 
^ting  ev  diapolstiim»  Thift  theai»  containBdi  ninetj»fi,v6E  p]»po«> 
süaiMift;  im  which,,  htm^f«B^  h&  did  not  directly  aippom  indoi* 
gfflices  JAr  tlifflTiHelitea,  nur  thft  paws*,  of  the  chnoch.  to  gxant 
them,  bat.  aalj  maintained;,  "  That,  the  pope  oonld  release  no 
prniishmentB  bnt  what  he^  indicted,  and.  indnlgencesi  conld  be 
nothing  bat- a  rehixstion.  o£  eodesiaatioal  penaitiea;  that  they 
a&cted  only  the  living;  that  the  dead  wese  not  snbject  to 
canonical  penances,  and  so  eoiild  ueceive  no  bmefit  by  indnU 
gence»;  and.  that  sock  a» weise  in  pu^^atory  could'  not  by  them 
be  deliFesed  fiaom  the-  pnniahment  off  thein  aina ;  that  indeed  the 
pQpe  did  not  gnrnt  indnlgenees  to  tilie  aonla  of  the  deadt  by  virtiie 
of  the  power  of  the  keys,  but  by  way  of  snfirage ;  that  indiil* 
gencea  aeldom*  remit  all  poniahment ;:  Hia^those'wfiorbeliay«  they 
shall  be  aeaied  b^  indnlgeauses  only,,  dmll  be  damned.  yriiHi  their 
masters  1  that,  contrition  can.  procnre  remission:  of  the  fhult  and 
piiniflhrnentL  withont  indalgenne»,*  biet,  that  indnlgsnces  can. 
do  nothing  without.  contritbn;r  tlhat  the  pope's'  indolgenxso 
is  not  to  be-  condemned,-  becmiae  it  is  the  declaration  of  a 
pardon  obtained  of  Grod,  but  only  to  be*  preached  up  witb  cauK 
tion»  lest  the  people  shonld  think  it  preferabla  to<  good  woricff;- 
that  Christians  should  bo  instcucted^  how  much  better  ib  ia  Ixr 


even  the  Franciscans  and  Dominicans,  towards  the  conclusion  of 
the  fifteentili  century,  opposed  it  publicly,  hoiHa.  in  their  dis- 
courses and  wnitingB :  noc  was  tm».  commission  given  to  th9 
Dominicans,  in  general,  but  solely  to>  Tetzel.  Einally,  Luther 
was  never  accused  of  opposing  the  publication  of  indulgences 
from  resentment  or  envy,  either  in  me  edicts  of  the  pontiffs  of 
his  time,  or  in  the  rensoacheaf  of  his  contemporary  writers,,  who. 
defended  the  cause  of  Bome  from  1517  to  1546,  and  who  wera 
far  from  being  sparing  of  their  invectives  and  calumnies.  See  on 
tide  mhfect  JBkbsneijf^  and  Robertson. 


XZXiy  MElfOIB. 

abound  in  works  of  mercy  and  charity  to  the  poor,  than  to  par« 
chase  a  pardon ;  and  that  it  is  a  matter  of  indifference  either  to 
buy,  or  not  to  bny,  an  indulgence;  that  indulgences  are  not  to 
be  trusted  to;  that  it  is  hard  to  say  what  that  treasure  of  the 
church  is,  which  is  said  to  be  the  foundation  of  indulgences ; 
that  it  is  not  the  merits  of  Christ  or  his  saints,  because  they 
produce  grace  in  the  inner  man,  and  crucify  the  outward  man, 
without  the  pope's  interposing ;  that  this  treasure  can  be  nothing 
but  the  power  of  the  keys,  or  the  gospel  of  the  glory  and  grace 
of  Grod ;  that  indxdgences  cannot  remit  the  most  venial  sin  in 
respect  of  the  guilt;  that  they  remit  nothing  to  them  who  by  a 
sincere  contrition  have  a  right  to  a  perfect  remission ;  and  that 
Chnstians  are  to  be  exhorted  to  seek  pardon  of  their  sins  by  the 
pains  and  labour  of  penance,  rather  than  to  get  them  discharged 
without  reason." 

This  is  the  doctrine  of  Luther's  thesis ;  in  which,  if  he  does 
not  attack  indulgences  directly,  he  certainly  represents  them  as 
useless  and  ineffectual«  He  also  condemns  in  it  several  proposi« 
tions  which  he  attributes  to  his  adversaries,  and  inveighs  against 
several  abuses  of  which  he  affirms  them  guilty,  as  for  example, 
"  The  reserving  ecclesiastical  penances  for  purgatory,  or  com- 
muting them  into  the  pains  of  purgatory ;  teaching  that  indul- 
gences free  men  from  aU  the  guilt  and  punishment  of  sin ; 
preaching  that  the  soxd,  which  they  please  to  release  out  of  pur- 
gatory, flies  immediately  to  heaven  when  the  money  is  cast  into 
the  chest ;  maintaining,  that  these  indulgences  are  an  inestimable 
gift,  by  which  man  is  reconciled  to  God ;  exacting  from  the  poor, 
contrary  to  the  pope's  intentions ;  causing  the  preaching  of  the 
word  of  God  to  cease  in  other  churches  that  they  may  have  a 
greater  concourse  of  people  in  those  where  indulgences  are 
preached ;  advancing  this  scandalous  assertion,  that  the  pope's 
indulgences  have  such  a  virtue,  as  to  be  able  to  absolve  a  man 
though  he  has  ravished  the  mother  of  Gt)dt  which  is  a  thing 


MEMOIB. 

impossible ;  poblislung,  that  the  cross  withthe  anns  of  the  pope, 
ia  equal  to  the  cross  of  Christi  &c*  Such  positions  as  these," 
says  he,  "  have  made  people  ask,  and  jnstlj,  why  the  pope,  out 
of  charity»  does  not  deliver  all  souls  out  of  pnrgatory,  since  he 
can  deliyer  so  great  a  number  for  a  little  money,  given  for  the 
building  of  a  church  P  Why  he  suffers  prayers  and  anniver- 
saries for  the  dead,  which  are  certainly  delivered  out  of  purga* 
tory  by  indulgences  P  Why  the  pope,  who  is  richer  than  several 
CrcBsuses»  cannot  build  the  church  of  St.  Peter  with  his  own 
money,  but  at  the  expense  of  the  poor  P"  &o.  In  thus  attacking 
indulgences,  and  the  commissioners  appointed  to  publish  them, 
Luther  seemed  to  attack  Albert,  the  archbishop  of  Mentz,  nnder 
whose  name  and  authority  they  were  published.  Of  this  he  was 
himself  aware;  and,  therefore,  the  very  eve  on  which  he  fixed 
up  his  thesis»  he  wrote  a  letter  to  him,*  in  which,  after  humbly 


*  The  following  are  extracts  from  the.  letter :— "  Venerable 
father  in  Christ,  most  illustrious  prince,  vouchsafe  to  cast  a 
favourable  eye  on  me,  who  am  but  dust  and  ashes,  and  to 
receive  my  request  with  pastoral  kindness.  Persons  are  now 
hawking  throughout  the  country,  under  the  name  and  august 
title  of  your  highness,  papal  indulgences  for  the  erection  of  the 
cathedral  of  St.  Peter  s  at  Eome.  I  say  nothing  about  the 
vapourings  which  I  have  not  myself  heard,  but  I  complain  bit- 
terly of  the  preachers,  the  fatsd  errors  in  which  they  are  in- 
fluencing the  poor,  simple,  and  unlearned,  who  are  everywhere 
openly  avowing  their  fond  imaginations  on  the  subject.  This 
pains  and  sickens  me  •  .  .  They  believe  that  souls  will  be  de- 
uvered  from  purgatory  as  soon  as  their  money  clinks  in  the 
preach^'s  bag.  They  believe  the  indulgence  to  be  powerful 
enough,  to  save  the  greatest  sinner,  even  one  (such  is  their  blas- 
phemy) who  mieht  have  violated  the  holy  moth^of  our  Saviour ! 
.  .  .  Ghreat  God !  these  poor  souls,  then,  are  to  be  led,  under 
your  anUiority,  to  death  and  not  to  Hfe.  You  will  incur  a  fearftd 
and  heavily-increasing  responsibility  .  •  .  •  •  Be  pleased,  noble 
and  venerable  father,  to  read  and  take  into  consideration  my 
Propositions,  showing  the  vanity  of  the  indulgences  which  the 
preachers  proclaim  as  a  certainty." 


xczvi  MSMom. 

xepreBfi&tKDigitoliiiiL  Uwj^icieüBixafiB  ^nat  jasintedy  lie  Ytosofoc^lat  Inm 
io  xemedy  'ftnd  ^efinffiofc  tttheaoa.:  .asd  «eanclitdfid  ^ritih.  implorjoig 
pardonfartthe  ireadaxalifi  hai.  itakan,  tprui>w>ting<hat  ^wtkst  lie 
.did  was  oat-0f  dxi^,  juud  mfiis  futUnd  joid  mflnmsabFe^teDiper 
.of  miad. 

Xoitlier^fl  paqpoflifcioiifl  ^ganttflrnfBg  indtdggiMWB  weve  ha  -  sooner 
.pablisbeBd,  42haDL  lEetibsfil,  the  J^amimnaiufciar  gndgottnmiwaoiiBr  fbr 
.BeHing  thoni}  imftiritRTned  wUnd  ]pid9l]c&6d  dt  ißiRndilfiiity  b  fhecas 
«flontakdog  A^8at(0f  pari>pQBitifna>dinRdJy<eQntRirg^ix>  tliem.  tfcLe 
.also  stkred  up  tthe  idleTg^r  (of  Mb  aedar  jagaburt  SJiKiher ;  «onsthe- 
matized  /lum  fxom  dike  ipu^taiB  «  jnsBt  'danmaftde  lieireNnc ;  and 
.burjit  las  :&kem  -pnM^sä^  Wkt  WxaaoMoBBL  ^E&ght  Ihimdred  oo|)ies 
vof  Tetael^Biibesis  ,w€ffie  dbo  imrnfcin  mtaam  by  ««nxie  "peracnxB  at 
Wittemlierg ;  but  lAdäher  Ininself  disixnriiBd  humig  imd  unj  Imiid 
in  that  proaeduiBe,  ^tuod  in  a  lafcter  i»  Jiedooas,  a  ^profeasor  'S.t 
Eisenach,  who  bad  formerly  been  bis  master,  asked  bim,  **  If  he 
thought  Luther  so  void  of  common  sense  as  to  do  a  .thi^g  of  Jbbat 
"kind  in  a  place  Where  lie  liad  not  iuiy  Jurisdiction,  Bud  against  a 
.divincof -sogreatAutbarityas TetzelP"  Imtbec^  indeed, altbonglh 
be  perceived  that  ius  proposüdons  were  very  ^ell  liked,  and 
entertained  as  perfectly  sound  and  octbodoa;,  yet  bebayed  bzm- 
self  at-fisgt  with  :great  calmnsra  and  subimBBion.  Me  «proposed 
tbem  to  be  -discussed  only  in  the  way  of  .difirpiitation,  tiU  ibe 
church  should  deteocmine  wliat  was  to  hß  .thought  of  mdul^nooB. 
Me  wrote  lOeJesosne  £f  lBrandenbiirg,imder  wbow  jmis^dnon  be 
was,  and  submitted-wbatbe  bad  written  to  that  bisbfi|p*fi  judg- 
ment. Tie  »entreated  bim  -either  toHscamteb^out  wiÜb  bis  ipen,  git 
commit  io  the  flames,  wbasteiwr  tiboiüd  «eem  *to  bimimBound; 
to  wbieb,  bowever,  ibe  bishop  replQled«  that  be  only  begged  bim 
to  .defer  £be  jpid^catian  of  bis  püciinflitioiw;  and  added,  ^that  be 
wdfibed  no  «discoiirse  bad  been  started  t^vtindulgences.  liutber 
complied  with  the  baäbop'fi  regnest ;  and  declared  that  "  it  gave 
bim  more  pleasure  to  be  obedienl^difaan  Jtiiroiildtlo-wadciairBeleB, 


HElfOiEa.  gAlVlI 

if  ke  wmm  erer  id  Me^  AaAmwndi  jmtioe  sRurf;  be  done  to 
Tmihiir,  jeMon  Vf  those  tiviio  an  otdt  cf  lus  pflo^,  ^i  to  -Aoknow- 
kdgei&Bfc  lie  ^ir«B  willing  to  >beB3fliit,  and  to  aajruoidnngincxFe 
of  aBidaigBnoBB«  fvorided  iJ»  flanw  eosiditioiii  vä^t  he  imposed 
upon  faio  BiftneiMicdeB. 

Bofc  the  «past<flif  pe&ee  deeertedihe  ckordh  for  «  «eason;  aad 
a  qpaxTtH  hegvm  bjr^two  (pimite  aamiäs,  ended  as  ire  ahall  see,  in 
anq^bdy  aievolntiton.  lasflMsr  was  noir  stfeaoked  by  adyenarie« 
imiamoEB^ile  l&om  idlaideB ;  tdireo'cxf 'äko^priitciipal  D(f  whom  were, 
Jofan^iekniB,  ^dmaity^parafesBer  and  Tioo^^faaiiwellor  of  the  unU 
versity  of  Ingolstadt,  who  wrote  motes  «upon  hk  thesis,  which 
Lutiheir  «nswemd  hy  «rfiieff  notes ;  Sylvester  J^ierras,  or  Prierio, 
aDomimcsn,  -and  master  of  the  holy  palaoe ;  and  one  Jacob 
Hogostrtftea,  atfidunvpveaoher,  who  sii^ad  out  some  of  his  pro- 
pesitifaiB,  «nd  «dTsed  the  pope  to  «ondemn  and  bum  him,  if  he 
would  not  immediatefly  vetraet  them.  Hiuther  contented  himself 
with  psibifiahing  «  kind  of  manifesto  against  lEogostratas,  in 
which  he  reproadbes  him  with  cmelfy  and  ignorance;  but  as 
Prierias  had  drawn  «ap  his  animadversions  in  the  fonn  of  a  dia- 
logae,  to  which  was  preyed  a  dedication  to  the  pope,  and  bnilt 
all  he  had  adraneed  against  Listher  upon  übe  prmeiples  of  Thomas 
Aqtmaa,  Luther  in  an  «pistle  to  &e  reader,  opposed  Holy  Scrip- 
tare  to  the  antlhnrlty  <^  this  saint ;  and  deehiped  among  other 
things,  that  ''if  the  pope  and  übe  cardimds  wene,  like  this 
Donmiiean,  to  set  np  any  anlthority  against  Ihat  of  Bcinptixre,  it 
cofdd  no  longer  be  donbied  that  Itome  was  itsedf  the  yery  seat  of 
antiehnst ;  and  then  happy  would  Bohemia  and  aH  other  conn- 
tries  be,  who  should  separate  ^emselyes  from  it  as  soon  as 
possible.** 

In  ISI6,  Lather,  thong^i  dissoaded  from  it  by  his  Mends,  yet, 
to  show  his  obeffience  to  anthoxity,  went  to  the  monastery  of  St. 
Angnstine  at  fic»delberg,  while  Ühe  chapt^  was  held ;  and  here 
maiiitained,  April  2Sth,  a  dispute  concerning  *' justification  by 


•  •• 


xxxvm  !&£EMOIB« 

faith,"  which  Bucer,  who  was  present,  took  down  in  writing,  and 
afterwards  communicated  to  Beatus  Bhenanus^  not  without  the 
highest  commendations.  Luther  has  given  an  account  of  this 
dispute,  and  says,  that  "the  doctors  there  opposed  him  with 
such  moderation  and  good  manners,  that  he  could  not  but  think 
the  better  of  them  for  it.  And  although  the  doctrine  he  main- 
tained was  perfectly  new  to  them,  yet  they  all  acquitted  them- 
selves very  acutely,  except  one  of  the  juniors,  who  created  much, 
mirth  and  laughter  by  observing,  that  if  the  country  people  were 
to  hear  what  strange  positions  were  admitted,  they  would  cer« 
tainly  stone  the  whole  assembly." 

In  the  mean  time,  the  zeal  of  his  adversaries  grew  every  day 
more  active  against  him ;  and  he  was  at  length  accused  to  Leo  X. 
as  an  heretic.  As  soon  as  he  returned  therefore  from  Heidel- 
berg, he  wrote  a  letter  to  that  pope,  in  the  most  submissive 
terms ;  and  sent  him  at  the  same  time  an  explication  of  his  pro- 
positions about  indulgences.  He  tells  his  holiness  in  this  letter, 
that  "  he  was  greatly  troubled  at  being  represented  to  him  as  a 
person  who  opposed  the  authority  and  power  of  the  keys  and 
pope ;  that  this  accusation  amazed  him,  but  that  he  trusted  to 
his  own  innocence."  Then  he  sets  forth  the  matter  of  fact,  and 
says,  that  the  "preachers  of  the  jubilee  thought  all  things 
lawful  for  them  under  the  pope's  name,  and  taught  heretical  and 
impious  propositions,  to  the  scandal  and  contempt  of  the  eccle- 
siastical power,  and  as  if  the  decretals  against  the  abuses  of  col- 
lectors did  not  concern  them ;  that  they  had  published  books,  ia 
which  they  taught  the  same  impieties  and  heresies,  not  to  men- 
tion their  avarice  and  exactions ;  that  they  had  found  out  no 
other  way  to  quiet  the  offence  their  ill  conduct  had  given,  than 
by  terrifying  men  with  the  name  of  pope,  and  by  threatening 
with  fire,  as  heretics,  all  those  who  did  not  approve  and  submit 
to  their  exorbitances ;  that  being  animated  with  a  zeal  for  Jesus 
Christ,  and  pushed  on  by  the  heat  of  youth,  he  had  given  notice 


MSKOIB.  XXXIX 

of  these  abuses  to  the  superior  powers ;  whose  not  regarding  it 
had  induced  him  to  oppose  them  with  lenity,  by  publishing  a 
position  which  he  invited  the  most  learned  to  dispute  with  him. 
Ibis/*  says  he,  **  is  the  flame  which  they  say  has  set  the  whole 
world  on  fire.  Is  it  that  I  have  not  a  right,  as  a  doctor  of  divinity, 
to  dispute  in  the  public  schools  upon  these  matters?    These 
theses  were  made  only  for  my  own  country ;  and  I  am  surprised 
to  see  them  spread  into  all  parts  of  the  world.    They  were  rather 
disputable  points  than  decisions ;  some  of  them  obscure,  and  in 
need  of  being  cleared.    What  shall  I  do  P    I  cannot  withdraw 
them,  and  yet  I  see  I  am  made  odious.    It  is  a  trouble  to  me  to 
appear  in  public,  yet  I  am  constrained  to  do  it.    It  is  to  appease 
my  adversaries,  and  give  satisfaction  to  several  persons,  that  I  have 
published  explications  of  the  disputes  I  have  engaged  in ;  which  I 
now  do  under  the  protection  of  your  holiness,  that  it  may  be  known 
how  sincerely  I  honour  the  power  of  the  keys,  and  with  what 
injustice  my  adversaries  have  represented  me.    If  I  were  such  a 
one  as  they  give  out,  the  elector  of  Saxony  would  not  have 
tolerated  me  in  his  university  thus  long."    He  concludes  in  the 
following  words :  "  I  cast  myself,  holy  father,  at  your  feet,  with 
all  I  am  and  have.    Give  me  life,  or  put  me  to  death ;  confirm  or 
revoke,  approve  or  disapprove,  as  you  please.    I  own  your  voice 
as  that  of  Jesus  Christ,  who  rules  and  speaks  by  you ;  and  if  I 
have  deserved  death  I  refuse  not  to  die."    This  letter  is  dated 
Trinity  Sunday,  1518,  and  was  accompanied  with  a  protestation, 
m  which  he  declared,  that  *'  he  did  not  pretend  to  advance  or 
defend  anything  contrary  to  the  Holy  Scripture,  or  to  the  doc- 
trine of  the  fathers,  received  and  observed  by  the  church  of 
Some,  or  to  the  canons  and  decretals  of  the  popes ;  nevertheless, 
he  thought  he  had  the  liberty,  either  to  approve  or  disapprove 
the  opinions  of  St.  Thomas,  Bonaventure,  and  other  schoolmen 
and  canonists,  which  are  not  grounded  upon  any  text." 
The  Emperor  Maximilian  was  equally  solicitous  with  the  pope 

d 


xl  KBMOIB. 

• 

about  putting  a  stop  to  the  propagation  of  Luther's  opinions  in 
Saxony ;  since  the  great  number  of  his  followers,  and  the  resolu- 
tion with  which  he  defended  them,  made  it  evident  beyond  dis- 
pute, that  if  he  were  not  immediately  cheeked,  he  would  become 
troublesome  both  to  the  church  and  empire.  Maximilian  there- 
fore applied  to  Leo  in  a  letter  dated  August  &th,  1518,  and  begged 
him  to  forbid  by  his  authority,  these  useless,  rash,  and  danger- 
<His  disputes ;  assuring  him  also  that  he  would  strictly  execute  in 
the  empire  whatevto  his  holiness  shoold  enjoin.*  The  pope  on 
his  part  ordwed  Jerome  de  Genutiis,  bishop  of  Aseula,  or  Ascoli, 
auditor  of  the  apostolic  chamber,  to  cite  Luther  to  appear  at 
Eome  within  sixty  days,  that  he  might  give  an  account  of  his 
doctrine  to  the  auditor  and  master  of  the  palace,  to  whom  he  had 
committed  the  judgment  of  that  cause.  He  wrote  at  the  same 
time  to  Frederic,  the  elector  of  Saxony,  to  pray  him  not  to  pro- 
tect Luther ;  and  let  him  know  that  he  had  dted  him,  and  had 
given  Cardinal  Cajetan,  his  legate  in  G^ermany,  the  necessary 
instructions  upon  that  occasion.    He  exhorts  the  elector  to  put 


*  At  the  same  time,  however,  he  recommended  the  papal  court 
not  to  precipitate  matters,  but  in  vain,  as  the  zeal  of  Maximilian 
was  somewhat  mistrusted  at  Eome ;  for  certain  savings  of  his  had 
travelled  thither,  which  sounded  ill  in  the  pope  s  ear.  "  What 
your  monk  is  doing,  is  not  to  be  regarded  with  contempt,"  the 
emperor  had  said  to  Pfeffin^r,  the  elector  of  Saxony's  mmister ; 
**  the  ^ame  is  about  to  begm  with  the  priests,  make  much  of 
liim ;  it  may  be  that  we  may  want  him."  More  than  once  he 
had  indulged  in  bitter  complaints  against  the  priests  and  clergy. 
''  This  pope,"  said  he,  speaking  of  Leo  X.,  "  nas  acted  towards 
:^e  like  a  knave.  I  can  trvily  say  that  I  have  never  met  with, 
sincerity  or  good  faith  in  any  pope ;  but,  with  God's  blessing,  I 
trust  this  w^  be  tilie  last."  This  was  threatening  language ; 
an.d  it  was  recollected  moreover  that  Maximflian,  by  way  of  de- 
finitively settling  the  dispute  between  the  empire  and  the  holy 
sfee,  had  entertamed  the  idea  of  making  himself  pope.  Leo  X., 
therefore,  took  good  care  not  to  make  him  umpire  in  this  dis« 
pute»  which  was  daily  assuming  fresh  importance. 


MEMOIB.  Xli 

Lather  into  tlie  liands  of  this  legate,  that  he  might  be  carried  to 
Borne ;  assuring  him  that,  if  he  were  innocent,  he  would  send  him 
back  abfloliFed,  and  if  he  were  gmlty,  would  pardon  him  upon  his 
Kepentanee.  This  letter  to  Frederic  was  dated  August  23rd,  1518, 
and  it  was  by  no  means  unnecessary ;  for  though.  Luther  had*" 
noliiing  to  trust  to  at  first  but  his  own  personal  qualities,  his 
porb^  his  learning,  and  his  courage,  yet  he  was  afterwards  eoun- 
tena&eed  and  supported  by  this  elector,  a  prince  of  great  per- 
sonal W09ÜL,*  At  the  same  time,  also,  the  pope  sent  a  brief  to 
CardinaiL  Gajetan,  in  which  be  ordered  him  to  bring  Luther 
before  him  as  socm  as  possible ;  and  to  hinder  the  princes  from 
bemg  any  impediment  to  the  exeeution  of  this  order,  he  de- 
nmmced  the  punishments  of  excommunieation,  interdiction,  and 
pmation  of  goods  against  all  wko  should  receive  Luther  and  give 


*  Lather's  hopes  Iblj  wl  the  deeior's  protection.  Either  out  of 
Te^d  for  his  new  university  ox  personal  attachm^it  to  Luther» 
this  prince  had  always  shown  him  peculiar  favour.  He  had 
undertaken  to  delray  the  expenses  or  his  doctor's  degree ;  an^ 
in  1517,  Luther  thanks  him  by  letter  for  a  present  of  cloth  to 
make  a  gown  for  the  winter,  Luther  felt  pretty  sure,  too,  that 
t^  elector  would  not  be  offended  with  him  for  getäng  up  an 
excitranent,  which  laid  aU  the  blame  upon  the  archbishop  of 
Mentz  and  Magdeburg,  a  prince  of  the  house  ot  l^randenburg, 
tad,  comaequentiv,  an  enemy  to  that  of  Saxony.  EinaQy  (and 
ÜBS  was  a  powerniF  motive  to  inspire  him  with  confidence)»  the 
elector  had  aaaouDced  that  he  recognised  no  other  rule  of  faith 
than  the  aetaal  wmls  of  Scripture.  Luther  reminded  him  of 
this  in  the  f<^wing  passage  (March  27th,  151^)  :^*'  Dr.  Stau- 
pitz,  Bsy  troe  fashes  m  Christ,  told  me  that,  talking  one  day 
<iA  jimr  «teetoral  M^e»  i^espectmg  tho^  preisen  y,h6. 
isBlead  of  dsclarmg  the  pure  word  of  God,  preach  to  the  people 
nothing  but  wretdie^l  quibbles  or  human  traditions»  you  saia  ta 
him  that  the  Holy  Scripture  speaks  with  sudi  majesty  and  fulness 
eff  evidesee  as  to  need  no  adventitious  aid  of  polemics,  compelling 
one  to  adnont, '  never  man  spoke  like  this  man.  Ho  does  not 
tndi  like  the  Scribes  and  Th8riflees>  but  as  one  having  autho- 

d2 


Xlii  MEMOTB. 

him  protection ;  and  promised  a  plenary  indulgence  to  those  who 
should  assist  in  delivering  him  np. 

In  the  mean  time,  Luther,  as  soon  as  he  nnderstood  what  was 
transacting  about  him  at  Some,  used  aU  imaginable  means  to  pre- 
Tent  his  being  carried  thither,  and  to  obtain  a  hearing  of  his 
cause  in  Germany.  The  university  of  Wittemberg  interceded 
for  him,  and  wrote  a  letter  to  the  pope  to  excuse  him  from  going 
to  Bome,  because  his  health  would  not  permit  it ;  and  assured  his 
holiness  that  he  had  asserted  nothing  contrary  to  the  doctrine  of 
the  church,  and  that  all  they  could  charge  him  with  was  his  laying 
down  some  propositions  in  disputation  too  freely,  though  withoat 
any  view  of  deciding  upon  them.  The  elector  also  was  against 
Luther's  going  to  Some,  and  desired  of  Cardinal-  Cajetan,  that 
he  might  be  heard  before  him,  as  his  legate  in  Grermany.  Upon 
these  addresses,  the  pope  consented  that  the  cause  should  be 
tried  before  Cardinal  Cajetan,  to  whom  he  had  given  power  to 
decide  it.  Luther,  therefore,  set  off  immediately  for  Augsburg» 
poor,  and  on  foot,  as  he  says  in  his  narrative,  and  carried  with 
him  letters  from  the  elector.*    He  arrived  here  in  October,  1518, 


*  On  the  eve  of  his  departure  on  this  expedition,  so  hazardous 
to  himself  and  so  important  in  its  consequences  to  the  world,  he 
wrote  a  short  lejbter  to  his  intimate  friend,  Melancthon,  which 
strongly  marks  the  intrepidity  of  his  character : — "  I  know  no- 
thing new  or  extraordinary  nere,"  says  he,  *'  except  that  I  am 
become  the  subject  of  conversation  throughout  the  whole  city, 
and  that  evei^  one  wishes  to  see  the  man  who  is  to  be  the.yictim 
of  such  a  conflagration.  You  wiU  act  your  part  properly,  as  you 
have  always  done ;  and  teach  the  youth  intrusted  to  vour  care. 
I  go,  for  you,  and  for  them,  to  be  sacrificed  if  it  should  so  please 
God.  I  rather  choose  to  perish,  and,  what  is  more  afflicting,  to 
be  for  ever  deprived  even  of  your  society,  than  to  retract  what  I 
have  already  justly  asserted,  or  to  be  the  means  of  affording  the 
stupid  adversaries  of  all  hbend  studies  an  opportunibr  of  accom- 
plisning  their  purpose." — JRo8coe*9  Leo  X,  iBohn's  edit.,  ii.  98.) 

Luther  set  out  at  daybreak  from  Wittemberg,  on  foot,  without 
a  penny  in  his  pocket,  and  dressed  in  a  threadbare  gown.    Great 


MEMOI£.  xliii 

and  upon  an  assurance  of  his  safety,  was  admitted  into  the  car- 
dinal's presence.  The  legate  told  him  that  he  did  not  intend  to 
enter  into  any  dispute  with  him,  but  should  only  propound  three 
things  to  him,  on  the  pope's  behalf;  and  he  did  admonish  him» 
"First,  to  become  a  sound  member  of  the  church,  and  to  recant 
his  errors ;  secondly,  to  promise  that  he  would  not  teach  such 
pernicious  doctrines  for  the  future ;  and  thirdly,  to  take  care  that 
the  peace  of  the  church  was  not  broken  by  his  means."  Luther 
beseeched  the  legate  to  acq^uaint  him  what  his  errors  were,  who 
alleged  to  him  a  decretal  of  Clement  YI.  in  which  *'  the  merits  of 
Jesus  Christ  are  affirmed  to  be  a  treasure  of  indulgences,"  which 
he  the  said  Luther  denied ;  and  objected  to  him  also  his  teaching 
that  **  faith  was  necessary  for  all  who  should  receive  the  sacra- 
ment, so  as  to  obtain  any  benefit  by  it."  Luther  replied,  that 
"he  had  read  the  decretal  of  Clement,  which  the  legate  alleged ; 
but  did  humbly  conceire  that  it  was  not  of  sufficient  authority  to 
retract  any  opinion  which  he  believed  to  be  conformable  to  Holy 
Scripture."  The  legate  then  had  recourse  to  the  authority  of  the 
pope,  who,  he  said,  "  could  only  decide  upon  the  sense  of  Scrip- 
ture ;"  upon  which  Luther  desired  time  to  deliberate  upon  what 
the  legate  had  proposed  to  him,  and  so  the  dispute  ended  for 
that  day. 

The  next  day,  (October  12th,)  Luther  returned  to  a  second 
conference  with  the  legate,  accompanied  with  four  counsellors 
of  the  empire  and  a  notary ;  and  brought  with  him  a  pro- 
testation, in  which  he  declared  that  **  he  honoured  and  would 
obey  the  holy  church  of  Eome  in  all  things  :  that  if  he  had  said 


and  small,  clergy  and  laymen,  were  waiting  to  take  leave  of  him 
at  the  gates.  When  he  appeared,  they  cried — "  Luther  for  ever !" 
*'  Christ  for  ever,  and  his  word !"  rejilied  Martin.  Some  of  the 
crowd  quitted  the  crowd,  and  did  homage  to  the  pilgrim. 
"  Courage,  master, "  said  they,  "  and  God  help  you !"  "  Amen ! " 
replied  Luther, — Audin, 


or  doQe  mf^bmg  cfmixary  to  its  'dedaoiis,  be  desirad  it  ssig^t  b» 
looked  upon  bm  never  said  or  dcme ;"  and  ^^r  the  i^ree  pn^on-» 
tioiifl  SKiide  tD  lahm  by  the  legate,  he  declared,  '*  That,  havrng^ 
sought  only  the  truth,  he  had  ootnmitted  no  fault,  and  eooid  not 
retract  errors  of  which  he  had  aot  been  convinced,  nor  even 
keard^  that  he  was  fiimly  persuaded  of  his  having  ad^ntnoed. 
siothing  «contrary  to  Soriftore  and  the  doctrines  of  the  hikean  ; 
that  neverthelefis,  being  a  mam  and  aabject  to  eixor,  he  would 
«nhmit  hixaself  to  the  lawful  •deteimäination  of  the  «huxdi;  aad 
ÜUEtJie  offered,  i&irther,  to  give  reasons  in  that  pkoe  and  eise- 
where  of  what  he  had  asserted,  answer  the  ob;|ectioM,  and  hear 
tiae  opimoais  fif  the  doetors  of  Ihe  &BioaB  fmiveEratieB  o£  Basil, 
FribEorg,  Locrradn,"  i^c  T3»  legate  oidy  repeated  whet  he  had 
said  the  day  bef^m  iSsotl  die  authority  of  the  pope,  aad  exhorted 
laa&sK  af^aia  to  retract.  Ln^iher  aaswiered  noChing,  but  pre* 
sented  a  wxitkg  io  the  legate,  vHuci^  he  said,  xsooianaed  all  he 
had  to  answer.  The  legate  ivomed  the  wntag,  but  paid  w> 
rcigard  to  it;  he  pressed  Luüher  to  retract;  threatening  ham  vriiik 
^ke  oensares  -of  the  chsireh  if  he  did  not;  and  coBunaflided  him 
not  to  appear  any  more  in  his  presence  unless  he  brought  his 
recantation  with*  him.  Lufäier  was  now  eonvinoed  tkat  he  had 
more  to  fear  from  the  cardinal's  power  than  from  disputations  of 
any  kind ;  and  thea^efone,  apprehensive  of  being  seized  if  he  did 
not  aobmiii,  withdrew  from  Augsburg  upon  the  20th.*  But,  before 
is  departure,  he  published  a  formal  appeal  to  the  pope,  in  which 


*  Luther  quitted  Augsburg  in  haste.  Staupitz  had  provided  a 
horse  and  a  guide  who  knew  the  country  well.  A  magistrate  of 
Avgsburg,  Langemantel,  led  him  in  the  night,  throogh  the  hy^ 
stTMte,  to  a  smäl  gate  which  opened  on  the  ramparts,  and  there 
took  leaxre  of  him.  Luther  had  not  ev^i  taken  time  to  don  his 
breeches  or  his  shoes.  Next  day  a  monk,  by  order  of  the  prior 
of  the  Carmelites,  who  had  himself  made  haste  to  escape,  affixed 
the  appeal  to  the  gates  of  the  monastery.— ^t^c^. 


xsKOOt.  xIf 

he  decboed,  that  "tthough  he  had  submitted  to  be  tried  hj  Oar- 
dinal  Oa|etan,  as  Us  kgate,  jet  he  had  beea  so  borne  down  and 
injtized  by  him  that  he  was  constrained  at  length  to  appeal  to 
the  judgment  of  his  hoJiness."  He  wrote  likewise  a  letter  to  the 
cardinal,  and  told  him  that  "  he  did  not  think  himself  bound  to 
oQBtinae  any  longer  at  Augsburg;  that  he  would  retire  after  he 
had  made  his  appeal;  ihat  he  would  always  submit  himself  to 
the  judgment  of  ike  church ;  but  for  his  eensures,  that  as  he  had 
not  deserred,  so  he  did  not  yalue  them." 

Though  Luther  was  a  man  of  invincible  courage,  yet  he  was 
animated  in  some  measure  to  these  firm  and  vigorous  proceed- 
ings by  an  assurance  of  protecttmi  from  IFrederic  of  Saxony ; 
being  persuaded,  as  he  says  in  his  letter  to  the  legate,  that  an 
appeal  would  be  more  agreeable  to  that  elector  than  a  recanta- 
tion. On  äis  account,  tibe  first  thing  which  the  l^;ate  did,  after 
Lather's  departure,  was  to  send  an  account  to  the  elect(»rof  what 
had  passed  at  Augsburg,  He  complained  that  Luther  left  him 
without  taking  leave,  and  without  his  knowledge ;  and  although, 
he  had  given  him  hopes  that  he  would  retract  and  submit,  yet  had 
retired  without  affording  him  the  least  satisfaction.  He  ao- 
qoainted  the  elector  that  Luther  had  advanced  and  maintained 
several  propositions  of  a  most  damnable  nature,  and  contrary  to 
the  doctrine  of  tibe  holy  see.  He  prays  him  to  discharge  his 
oonscienoe,  and  to  keep  unspotted  the  h<mour  of  his  illustrious 
house,  by  either  sending  him  to  Ilome,  or  banishing  him  from 
his  dominions.  He  assured  him  that  this  matter  could  not  con- 
tinue l<mg  as  it  was  at  present,  but  would  soon  be  prosecuted  at 
Eome ;  and  that,  to  get  it  out  of  his  own  hands,  he  had  written 
to  the  pope  about  it.  When  this  letter  (Oct.  25th,  1518)  was 
delivered  to  the  elector,  he  communicated  it  to  Luther,  who  im- 
mediately drew  up  a  defence  of  himself  against  it«  Li  this 
defence  he  offers  to  the  elector  to  leave  his  country,  if  his  high- 
ness thought  proper,  that  he  mi^ht  be  more  at  liberty  to  defend 


xlyi  KEHOIB. 

himself  against  the  papal  authority,  without  bringing  any  incon- 
Teniences  upon  his  highness  by  tiiat  means.*  But  his  friends 
advised  him  very  wisely  to  remain  in  Saxony;  and  the  university 
of  Wittemberg  presented  an  address  to  the  elector,  praying  him. 
to  afford  Luther  so  much  favour  and  protection  that  he  might 
not  be  obliged  to  recant  his  opinions,  till  it  was  made  appear  that 
they  ought  to  be  condemned.  But  this  address  was  needless  ; 
the  elector  was  resolved  not  to  desert  Luther,  and  told  the  legate 
in  an  answer,  Dec.  18th,.  that  he  "hoped  he  would  have  dealt 
with  Luther  in  another  manner,  and  not  have  obliged  him  to 
recant  before  his  cause  was  heard  and  judged ;  and  that  there 
were  several  men  in  his  own  and  in  other  universities  who  did  not 
think  Luther's  doctrine  either  impious  or  heretical ;  that  if  he 
had  believed  it  such,  there  would  have  been  no  need  of  admo- 
nishing him  not  to  tolerate  it ;  that  Luther  not  being  convicted 
of  heresy,  he  could  not  banish  him  from  his  states,  nor  send  him 
to  Borne ;  and  that,  since  Luther  offered  to  submit  himself  to 
the  judgment  of  the  universities,  he  thought  they  ought,  to  hear 
him,  or. at  least  show  him  the  errors  which  he  taught  in  his 
writings."  Luther,  seeing  himself  thus  supported,  continued  to 
teach  the  same  doctrines  at  Wittemberg,  and  sent  a  challenge  to 
all  the  inquisitors  to  come  and  dispute  with  him ;  offering  them 
not  only  a  safe  conduct  from  his  prince,  but  assuring  them  also  of 
good  entertainment,  and  that  their  charges  should  be  borne  so 
long  as  they  remained  in  Wittemberg. 

Whue  these  things  passed  in  Germany,  Leo  attempted  to  put 
an  end  to  these  disputes  about  indulgences,  by  a  decision  of  his 


*  His  letter  runs  thus : — "  To  avoid  involving  your  highness 
in  any  danger,  I  will  quit  your  dominions,  and  go  whithersoever 
God  m  his  mercy  shall  conduct  me,  confiding  myself  in  all  things 
to  his  divine  will.  I  therefore  humbly  offer  my  respects  to  your 
highness ;  and  among  whatsoever  people  I  may  take  my  abode, 
I  shall  rem^nber  your  kindness  with  unceasing  gratitude." 


HBMOIB,  xIyÜ 

own ;  and  for  that  purpose,  November  9tb,  published  a  brief 
directed  to  Cardinal  Cajetan,  in  which  he  declared  that  "  the 
pope,  the  sacceasor  of  St.  Peter,  and  yicar  of  Jesus  Christ  upon 
earth,  hath  power  to  pardon,  by  virtue  of  the  keys,  the  guilt  and 
ponishinent  of  sin,  the  guilt  by  the  sacrament  of  penance,  and 
&e  temporal  punishments  due  for  actual  sins  by  indulgences ; 
tliat  these  indulgences  are  taken  from  the  overplus  of  the  merits 
of  Jesus  Christ  and  his  saints,  a  treasure  at  the  pope's  own  dis- 
posal as  well  byway  of  absolution  as  sufirage;  and  that  the 
dead  and  the  living,  who  properly  and  truly  obtain  these  indul- 
gences, are  inunediately  freed  from  the  punishment  due  to  their 
aetoal  sins,  according  to  the  divine  justice,  which  allows  these 
indulgences  to  be  granted  and  obtained."  Hiis  brief  ordains, 
that "  all  the  world  shall  hold  and  preach  this  doctrine,  imder  the 
pain  of  excommtmication  reserved  to  the  pope ;  and  enjoins  Car- 
dinal Cajetan  to  send  it  to  all  the  archbishops  and  bishops  of 
Gennany,  and  cause  it  to  be  put  into  execution  by  them." 
Lather  knew  very  well  that  after  this  judgment  made  by  the 
pope,  he  could  not  possibly  escape  being  proceeded  against,  and 
condemned  at  Borne ;  and  therefore,  upon  the  28th  of  the  same 
month,  published  a  new  appeal  from  the  pope  to  a  general  conn- 
dl,  in  which  he  asserts  the  superior  authority  of  the  latter  over 
the  former.  Gllie  pope,  foreseeing  that  he  should  not  easily 
manage  Luther  so  long  as  the  elector  of  Saxony  continued  to 
support  and  protect  him,  sent  the  elector  a  golden  rose,  such  an 
one  as  he  used  to  bless  every  year,  and  send  to  several  princes  as 
marks  of  his  particular  favour  to  them.  Miltitius,  or  Miltitz,  his 
chamberlain,  who  was  a  German,  was  entrusted  with  this  com- 
mission ;  by  whom  the  pope  sent  also  letters  in  Jan.  1519  to  the 
elector's  counsellor  and  secretary,  in  which  he  prayed  those 
ministers  to  use  all  possible  interest  with  their  master,  that  he 
wodd  stop  the  progress  of  Luther's  errors,  and  imitate  therein 
the  piety  of  his  ancestors.    It  appears  by  Seckendorf 's  account 


xlviii  HSKOIB. 

of  Miltitz's  negotiatioa,  that  Frederic  litid  long  iK>lkit^  for  this 
bauble  from  tibe  pope ;  and  tliat  tlii«e  or  firar  jvan  before,  when. 
his  electoral  highness  was  a  bigot  to  the  eoofi  of  fiflme,  it  had 
probably  been  a  most  weloome  preaeot  B«t  it  was  now  too 
late :  Luther's  contests  with  the  see  of  Rome  had  opened  the 
elector's  eyes,  and  enlarged  his  mind  $  «ad  ther^ore,  when  Mil- 
titz  deliyered  his  letters»  and  disehaxged  his  conimissic»,  he  wsw 
received  but  coldly  by  the  elector,  who  valued  not  the  conae«- 
crated  rose,  nor  wovld  receive  it  publicly  and  in  fosm,  but  only 
privately,  and  by  his  proctor ;  and  to  the  xemoastnuieeB  of  Mil- 
titz  respecting  Lather«  answered  that  he  would  not  act  as  a 
jndge,  nor  oppress  a  man  whom  he  had  hitherto  oonsidered  as 
innocent.  It  is  thought  that  the  death  o£  the  emperor  Maximi- 
lian, who  expixed  on  the  12th  of  this  month,  greatly  altered  the 
lace  of  affairs»  and  made  the  elector  more  able  to  detennine 
Luther's  fate.  MUtitE  ihought  it  best,  therefore,  to  try  what 
ooold  be  done  by  £ur  and  gentle  means,  and  to  that  end  came 
to  a  conference  with  Lather.  He  poured  forth  many  cosune&da- 
ÜODS  upon  him,  and  earnestly  entreated  him  that  he  would 
himself  appease  that  tempest  which  could  not  hot  be  destructive 
to  the  church.  He  Uamed,  at  the  same  time,  the  behaviour  and 
conduct  of  Tetzel,  whom  he  called  before  him,  and  re^x>ved  witk 
so  much  sharpness  that  he  died  of  mdaneholy  a  short  time  after. 
Lutiier,  amazedat  all  this  dvil  treatment,which  he  had  never  befoie 
expenenoed,  commended  Miltits  highly,  owned  that  if  they  had 
behaved  to  him  so  at  first,  all  the  troubles  occasioned  by  these 
disputes  had  be^i  avoided ;  and  did  not  forget  to  cast  the  Uame 
upon  Albert,  Ardibishop  of  Menta,  who  had  increased  these  trou* 
bles  by  his  severity.  MiltiiaE  also  made  some  concessions ;  as 
that  the  people  had  been  seduced  by  £BÜse  ojunions  about  indul* 
gences,  that  Tetzel  had  given  the  occasion,  that  the  archbishop 
had  employed  Tetzel  to  get  money,  that  Tetzel  had  exceeded  tibe 
bounds  of  his  comnussion,  &c.    This  mildness  and  seeming  can- 


saacotB.  xlix 

4oBr  on  ÜBß  psrt  ^  llOl^tz  gwned  bo  'womdexfiiäly  upon  I/ntlier 
tint  ke^vTOte  aiBOBt  fltamissiTe  letter  lo  iske  pope,  on  Mardi  13di, 
1519.  Miltitz,  however,  taking  for  granted  that  they  wocdd 
not  be  0onteiitod  "fit  fiome  ^w^Al  lihis  letter  tif  Imther's,  written, 
IB  it  was,  in  genend  iieniiB  only,  prc^Kwed  to  refer  the  matter  to 
lome  odier  jttdgmeii^ ;  «nd  it  was  agreed  Isetween  them  tibat  the 
deefeor  of  Triere  ^otild  be  the  judge,  and  Coblentz  the  place  of 
eodference;  Init  tlos  came  to  no<Mng:  for  Lather  afterwards 
gRTe  flome  reaBons  Ibr  ira^  gomg  to  Coblentz,  and  the  pope  wonld 
not  refer  ^k»  matter  %o  the  «elector  of  Triers. 

Baring  aM  ihese  isp&töea,  1/be  doctrine  of  Iiatiusr  spread  and 
prevaäed  $  and  he  hinesciF  received  great  encDnragement  at  home 
md  äbioad.  The  BohemiaeB  aboot  I3iis  time  erent  him  a  booh  of 
tile  eeLebrated-John  SOosb,  who  had  fallen  a  martyr  in  the  work 
of  vefiiFiiuiitifm  ^  and  aüso  letters,  in  which  Ihey  exhorted  him  to 
eoflBtaBBcy  and  ^iseveraaoe,  -owmng  that  the  theology  which 
he  taught  wae  pore,  sound,  and  orthodox.  Many  great  and 
leamed  jBea  had  joised  theasdkves  to  him:  imiaag  the  rest 
Pk3ip  Mcübmethen,  whom  IBVedeiic  had  hmted  to  the  tmi- 
Teiaity  of  Wittemberg  in  August,  151S,  and  Andrew  Carlstadt, 
archdeaooa  of  that  town,  who  was  a  great  linguist.  They 
desired,  if  possible,  to  draw  over  Erasmus  to  their  party;  and  to 
that  end  weJSnd  Melancthon  thus  expressing  himself  in  a  letter  to 
tiiat  great  man,  dated  Le^ig^  Jan«  5th,  1519 : — ^  Martin  Luther, 
who  has  aTezy  great  esteem  for  you,  wishes  of  aU  things  that 
you  would  thoroughly  approve  of  him ;"  and  Luther  himself 
wrote  to  iErasmus  in  very  reapectfid  and  even  Mattering  terms. 
The  elector  of  Saxony  was  desirous  also  to  know  Erasmus's 
ofonion  of  Lather,  and  might  probably  think,  that  as  Ihrasmus 
had  most  of  Ihe  monks  for  his  enemies,  and  some  of  Hihose  who 
were  warmest  against  Luther,  he  might  easily  be  prevailed  on  to 
eome  over  to  their  party.  It  would,  indeed,  have  been  a  consi- 
derable object  if  they  could  have  gained  this  point ;  for  the 


1  MEMOIR. 

reputation  of  Erasmus  was  so  great,  that  if  he  at  once  declared 
for  Luther,  almost  all  Germany  would  have  declared  along  with 
him. 

But  Erasmus,  whatever  he  might,  think  of  Luther's  opinions» 
had  neither  his  impetuosity  nor  his  courage.*  He  contented 
himself,  therefore,  with  acting  and  speaking  in  his  usual  strain 
of  moderation,  and  wrote  a  letter  to  the  elector  Frederic,  in 
which  he  declared  "  his  dislike  of  the  arts  which  were  employed 
to  make  Luther  odious ;  that  he  did  not  know  Luther,  and  so 
could  neither  approve  nor  condemn  his  writings,  because  indeed 
he  had  not  read  them ;  that  however  he  condemned  the  railing 
at  him  with  so  much  violence,  because  he  had  submitted  himself 
to  the  judgment  of  those  whose  office  it  was  to  determine,  and 
no  man  had  endeavoured  to  convince  him  of  his  error ;  that  his 
antagonists  seemed  rather  to  seek  his  death  than  his  salvation  ; 
that  they  mistook  the  matter  in  supposing  that  all  error  is 


*  The  following  letter,  written  by  Luther  to  Erasmus  five 
years  later  (Le,,  1524),  brings  out  in  strong  colours  the  opinion 
the  Iteformer  entertained  respecting  the  character  and  conduct 
of  the  Philosopher  of  Rotterdam : — "I  have  remained  silent 
long  enough,  dear  Erasmus ;  charity  commands  me  to  set 
you  the  example.  I  have  waited  month  after  month  in  the 
expectation  that  you,  as  my  superior,  would  be  the  first 
to  renew  our  correspondence;  as  you  have  not  done  so, 
charity  conmiands  me  to  do  so.  I  do  not  reproach  you  with 
having  kept  aloof  from  us  through  fear  of  embarrassing  the 
cause  whicn  you  abetted  against  our  enemies,  the  papists ;  in- 
deed, the  only  vexation  I  feel  is  your  having  harassed  us  with 
some  sharp  stings  and  bites  in  various  passages  of  the  works 
which  you  nave  published,  to  catch  their  favour  or  mitiffate  their 
anger.  We  have  seen  clearly  enough  that  the  Lord  has  not 
yet  granted  you  sufficient  energy  and  direction  of  mind  to  attack 
these  monsters  freely  and  courageously,  and  we  are  not  the  men 
who  would  exact  from  you  efltorts  above  your  strength.  We 
have  respected  in  you  the  wiU  of  God,  who  has  meted  out  to  you 
in  this  respect  but  limited  gifts.  On  the  other  hand,  there  is 
no  one  can  deny  that  it  is  you  who  have  mainly  contributed  to 


HSMOIB.  li 

heresy ;  that  there  are  errors  in  all  the  writinfirs  of  both  ancients 
and  modems ;  that  divines  are  of  different  opinions ;  that  it  is 
more  prudent  to  nse  moderate  than  violent  means;  that  the 
elector  ought  to  protect  innocence,  and  that  this  was  the  intent 
of  Leo  X."  Erasmus  wrote  also  a  friendly  letter  in  answer  to 
Lather's,  and  told  him  that "  his  books  had  raised  such  an  uproar 
at  Louyain  as  it  was  not  possible  for  him  to  describe ;  that  he 
could  not  have  believed  divines  could  have  been  such  madmen  if 
he  had  not  been  present  and  seen  them  with  his  eyes ;  that,  by 
defending  him,  he  had  rendered  himself  suspected ;  that  many 
abused  him  as  the  leader  of  this  faction,  so  they  call  it ;  that 
there  were  many  in  England,  and  some  at  Louvain,  no  inconsi- 
derable persons,  who  highly  approved  his  opinions ;  that,  for  his 
own  part,  he  endeavoured  to  carry  himself  as  evenly  as  he  could 
with  all  parties,  that  he  might  more  effectually  serve  the  interests 
of  learning  and  religion ;  that,  however,  he  thought  more  might 


the  flourishing  rise  of  letters  we  have  witnessed,  and  which  give 
80  powerful  an  assistance  to  the  ri^ht  understanding  of  Scrip- 
tnre ;  the  powers  which  God  has  siven  you  in  this  respect  are 
great,  admirable,  magnificent,  and  heartily  do  we  thank  him  for 
bestowing  them  upon  you.  Impressed  with  these  feelings,  I 
have  never  desired  to  see  you  step  beyond  the  limits  assigned 
you  by  Providence,  and  come  over  to  our  camp.  Great, 
doubtless,  would  be  the  services  you  could  render  us  by  your 
talent  and  eloquence ;  but  since  your  heart  fails,  better  serve  us 
in  your  own  way.  There  was  a  fear  that  you  might  suffer  your- 
self to  be  led  away  by  our  adversaries  to  attadc  our  doctrine 
publicly,  when  I  should  feel  bound  to  oppose  you  face  to  face ; 
and  I  have  had  great  difficulty  in  persuadmg  some  of  our  friends 
to  la^  aside  books  that  had  been  written  with  the  desisn  of  forcin^Of 
you  into  the  arena :  hence,  I  should  have  been  ^ad  that  the 
fiutten's  JExpostulaiio,  and  still  more  your  Sponge  for  Hütten, 
had  not  been  published.  If  you  will  reflect  upon  the  produetion, 
you  must  feel  how  easy  it  is  to  write  about  moderation,  and  to 
accuse  Luther  of  intemperance,  but  how  difficult  and  impossible 
to  practise  these  lessons  except  by  a  singular  gift  of  grace." 


be  done  by  civil  and  Biodest  means  tb«n  by  inteasperate  heaife  wnA 
passion ;  that  it  would  be  better  to  inreigiL  against  those  who 
abuse  tlie  pope*»  authcursty,  than  against  the  popes  themaeWes  ; 
that  new  opsndoDS  shocdd  rather  be  psromoted  in  the  liray  of  pro- 
posing doubts  and  dfiffienliies,  than  hj  affin&ing  and  deei^ii^ 
per^nptorily ;  that  nothing  riuxild  be  deliTeredintk  hciaxm  and 
arrogance ;  but  that  the  mind,,  m  these  eases»  ebcMiLd  be  Lepft 
«ntirely  firee  horn  anger,  hatred^  and  rain  glory.  I  say  not  tibia»*' 
says  Erasmua,  "  aa  if  you  wanted  any  aiboonitipns  of  this  kind, 
bat  only  that  yoa  may  not  want  thettL  hereafi^er  any  nunre  than 
you  do  at  present."  When  this  Mter  waa  wrHlen«  Erasmus  and 
Luther  had  nevor  seen  eaek  other:  it  ia  dated  froni  LouTda« 
May  30th,  1519;  and  it  it  hardly  possible  to  read  it  wükettt 
suspecting  that  Erasmma  was  entirely  in  Lother^a  seKfeineitta,  if 
he  had  possessed  the  eourage  toi  declaare  it.  Ho  eoikdudes  m 
these  wovds,  whidb  seem  to  ksply  as  much :— -"  I  have  cBpped 
into  your  commentaries  upon  the  Psalms ;  they  please  me  pro- 
digiously, and  I  hope  will  be  read  with  great  advantage.  There 
is  a  prior  of  the  monastery  of  Antwerp  who  says  he  was  fbrm^rlj 
your  pupil,  and  lores  you  most  affectionatdy.  He  ia  a  truly 
Christian  man,  and  almost  the  only  one  of  his  society  who 
preaches  Ghmt,  the  rest  being  attentiye  either  to  the  £ftbdk)«w 
traditions  of  men  or  to  theur  own  profit.  I  hare  written  to 
Helancthon.  The  Lord  Jesus  pour  upon  you  his  spint,  that  you. 
may  abound  more  and  mere  every  day  to  his  glory  in  the  service 
of  the  church.    FarewelL" 

In  1519  Luther  had  a  famous  dispute  at  Leipsig  with  John 
Eckius.  Eekius,  as  we  have  observed,  wrote  note»  upon 
Luther's  thesis,  which  Luther  first,  and  afterwards  Carlstadt,  an- 
swered. Whue  the  dispute  was  pending,  a  conference  was  pM- 
posed  at  Leipsig,  with  the  eonsent  of  George,  Puke  of  Saxony, 
who  was  cousin-german  to  Frederic  the  elector ;  and  accordingly 
Luther  went  thither  at  the  end  of  June,  aceompaaied  by  Garl- 


aiXMOiB.  liii 

Stadt  satd  MeUmetbon.*  Melehior  Adam  relates  that  Luther 
coold  not  obtain  leave  to  dispate  for  some  time,  bnt  was  only  a 
spectator  of  what  passed  between  Carlstadt  and  Eckins,  till 
Eddna  got  at  last  a  protection  for  him  from  the  duke.  It  is 
certain,  howerer,  that  they  disputed  upon  the  most  delicate 
points ;  upon  purgatory,  upon  indulgences ;  and  especially  upon 
the  authority  of  the  pope.  Luther  objected  to  this  last  as  being 
an  inyidiooa  and  unnecessaiy  subject ;  and  that  he  would  not 
hare  meddled  with  it  if  Eckius  had  not  put  it  among  the  propo- 
sitions which  they  were  to  argue.  Eckius  answered,  and  it  must 
}»  owned  with  some  reason,  that  Luther  had  first  given  occasion 
to  that  question  by  touching  upon  it  himself,  and  teaching  several 
things  contrary  to  the  auth(»ity  of  tilie  holy  see.  In  this  dispute, 
after  many  texts  of  Scripture  and  many  passages  from  the 
fiUhezs  had  been  cited  and  canvassed  by  both  sides,  they 
came  to  settle  the  Bemae  of  the  famous  words,  "  Thou  art  Peter, 
and  upon  this  rode  will  I  build  my  churdh.'*  Luther  asserted, 
äiat  by  rock  is  to  be  imderstood  either  power  or  faith :  if  power, 
tiien  our  Savkmr  hath  added  to  no  purpose,  "and  I  will  give 
thee  the  keys,  &e. ;"  if  faith,  as  it  ought,  then  it  is  also  common 
to  all  other  churches,  and  not  peculiar  to  that  of  Eome.  Eckius 
replied,  that  these  words  settled  a  supr^nacy  upon  St.  Peter ; 
that  they  ought  to  be  understood  of  his  person  according  to  the 


*  To  enable  him  to  make  a  decent  appearanoe  at  Leipsig, 
Luther  was  obliged  to  ask  the  ^parsimonious  elector,  who  for  the 
last  two  or  .three  years  had  omitted  to  supply  him  with  clothes, 
for  a  gown ;  his  letter  is  a  cariosity :  "  I  beseech  your  electoral 
grace  to  have  the  kindness  to  buy  me  a  white  sarpHce  and  a  black 
one.  I  himibly  ask  for  the  white  one,  but  your  highness  owes 
me  the  black,  having  promised  it  to  me  two  or  three  years  ago. 
There  is  so  much  dimculty  in  inducing  PfelBnger  to  untie  his 
inune-strings,  that  I  have  been  forced  to  procure  one  myself.  I 
nnmbly  pray  your  highness,  who  considered  that  the  Psalmster 
deserved  a  Slack  surplice,  not  to  deem  St,  Faul  unworthy  of  a 
white  one." 


liv  H£MOIB. 

explication  of  the  fathers ;  that  the  contrary  opinion  was  one  of 
the  errors  of  Wiclifif  and  John  Huss,  which  were  condemned  ; 
and  that  he  followed  the  opinion  of  the  Bohemians.  Luther  was 
not  to  be  silenced  with  this,  but  said,  that  although  all  the 
fathers  had  understood  that  passage  of  St.  Peter  in  the  sense  of 
Eckius,  jet  he  would  oppose  them  with  the  authority  of  St.  Paul 
and  St.  Peter  himself;  who  say  that  Jesus  Christ  is  the  only- 
foundation  and  comer-stone  of  his  church ;  and  as  to  his  following^ 
the  opinion  of  the  Bohemians,  in  maintaining  a  proposition  con- 
demned with  John  Huss,  that  "the  dignity  of  the  pope  was 
established  by  the  emperor,"  though  he  did  not,  he  said,  appxov^e 
of  the  schism  of  the  Bohemians,  yet  he  should  make  no  scruple 
to  affirm  that,  among  the  articles  condemned  with  John  Huss, 
there  were  some  very  sound  and  orthodox.  This  dispute  ended 
at  length,  like  all  others,  the  parties  not  the  least  nearer  in 
opinions,  but  more  at  enmity  with  each  other's  persons.  Xt 
seems,  however,  granted  on  all  sides,  that  while  Eckius  made  the 
best  possible  defence  for  his  party,  Luther  did  not  acquire  in 
this  dispute  that  success  and  applause  which  he  expected ;  and  it 
is  agreed  also  that  he  made  a  concession  to  Eckius,  which  he 
afterwards  retracted,  that  the  pope  was  head  of  the  church  by- 
human  though  not  by  divine  right,  which  made  George  Duke  of 
Saxony  say,  after  the  dispute  was  over,  "  Sive  jure  divino,  nve 
humano  sit  papa,  est  tamen  papa :"  "  Whether  he  be  pope  by 
divine  right  or  human,  he  is  nevertheless  pope." 

This  same  year,  1519,  Luther's  books  concerning  indulgences 
were  formally  censured  by  the  divines  of  Louvain  and  Cologne. 
The  former  having  consulted  with  the  cardinal  of  Tortosa,  after- 
wards Adrian  YI.,  passed  their  censure  on  the  7th  of  November ; 
and  the  censure  of  the  latter,  which  was  made  at  the  request  of 
the  divines  of  Louvain,  was  dated  on  the  30th  of  August.  Luther 
wrote  immediately  against  these  censures,  and  declared  that  he 
valued  them  not:  that  several  great  and  good  men,  such  as 


HEMOIB.  Iv 

Occam,  Picns  Mirandtda,  Laurentius  Yalla,  and  others,  had  bäen 
condemned  in  the  same  nnjnst  manner ;  nay,  he  wonld  ventore 
to  add  to  the  list  Jerome  of  Pragae  and  John  Hubs.  He  charged 
those  nniversities  with  rashness  in  being  the  first  that  declared 
agunst  him,  and  accused  them  of  want  of  proper  respect  and 
deference  to  the  holy  see,  in  condemning  a  book  presented  to  the 
pope  on  which  judgment  had  not  yet  been  passed.  About  the 
end  of  this  year  Luther  published  a  book,  in  which  he  contended 
for  the  communion  being  celebrated  in  both  kinds.  This  was 
condemned  by  the  Bishop  of  Misnia,  Jan.  24th,  1520.  Luther, 
seeing  himself  so  beset  with  adversaries,  wrote  a  letter  to  the 
new  emperor,  Charles  V.  of  Spain,  who  was  not  yet  come  into 
Germany,  and  another  to  the  elector  of  Mentz ;  in  both  which 
he  humbly  implores  protection  till  he  should  be  able  to  give  an 
account  of  himself  and  his  opinions ;  adding,  that  he  did  not 
desire  to  be  defended  if  he  were  convicted  of  impiety  or  heresy, 
but  only  that  he  might  not  be  condemned  without  a  hearing. 
The  former  of  these  letters  is  dated  Jan.  15th,  1520 ;  the  latter» 
Feb.  4th.  The  elector  Frederic  fell  about  this  time  into  a  dan- 
gerous illness,  which  threv^the  whole  party  into  great  consterna- 
tion, and  occasioned  some  apprehensions  at  Wittemberg :  but  of 
this  he  happily  recovered. , 

While  Luther  was  labouring  to  excuse  himself  to  the  emperor 
and  the  bishops  of  Germany,  Eckius  had  gone  to  Eome  to  solicit 
his  condemnation,  which,  it  may  easily  be  conceived,  was  not 
now  very  difficult  to  be  obtained,  as  he  and  his  whole  party  were 
had  in  abhorrence,  and  the  elector  Frederic  was  out  of  favour 
on  account  of  the  protection  which  he  afforded  Luther.  The 
elector  excised  himself  to  the  pope  in  a  letter  dated  April  Ist, 
which  the  pope  answered,  and  sent  him  at  the  same  time  a  copy 
of  a  bull,  in  which  he  was  required  "  either  to  oblige  Luther  to 
retract  his  errors,  or  to  imprison  him  for  the  disposal  of  the 
pope."    This  peremptory  proceeding  alarmed  at  first  the  court 

e 


hri  UEMOIB. 

of  the  elector,  and  many  Gknaan  nobles  irko  irere  of  lather*« 
party,  bat  Uieir  final  resoiation  was  to  protect  and  defend  hiBi. 
latise  mean  iamty  thongli  Luther'a  oondOTmationiras  determmed 
at  IBtome,  ÜÜltits  did  not  cease  to  treat  in  Germany,  and  to  pro- 
^oee  means  of  aeoonmiodmtum.  To  tfais  end  be  applied  to  tbe 
«liapter  of  tbe  Augustine  friars  there,  and  prayed  tbem  to  inter- 
pose tbeir  autbority,  and  to  beg  of  Lutber  tbat  be  would  ende«r 
Tonr  to  conciliate  tbe  pope  by  a  letter  full  of  submission,  and 
respect.  Luther  consented  to  -write,  and  bis  letter  bears  date 
April  6tb  ;*  but  matters  bad  been  carried  too  far  on  botb  sides 
erer  to  admit  of  a  reoondliaiion.  The  mischief  Lutber  bad 
done,  and  continued  to  do,  to  the  papal  authority  was  irreparable, 
and  tbe  rough  usage  and  persecutions  be  bad  receiyed  from  tbe 
pope's  party  had  now  inflamed  his  active  spirit  to  that  degree 
that  it  was  not  possible  to  appease  it  but  by  measures  which  tbe 
pope  and  the  court  of  Borne  could  never  be  expected  to  adopt. 
At  all  events,  the  lettOT  be  wrote  at  this  juncture  could  not  be 
attended  with  any  healing  consequences;  tbe  style  and  senti- 
ments were  too  irritating  for  a  less  degree  of  pride  than  tbat 
which  presided  at  Ec»ne.  In  this  epistle  Luther  says,  "that 
atmong  the  monsters  of  tbe  age  with  whom  he  had  been  engaged 
for  three  years  past,  he  had  often  called  to  mind  the  blessed 
£Either  Leo:  that  now  be  began  to  triumph  over  his  enemies 
and  to  despise  them;  that,  though  he  had  been  obliged  to  appeal 
from  his  holiness  to  a  general  ■  council,  yet  he  bad  no  aversion  to 
him;  that  he  had  always  wished  and  prayed  for  all  sorts  of 


*  There  has  been  much  controversy  respecting  the  date  of  this 
letter.  In  the  edition  of  Jena,  it  bears  the  date  6th  April,  1520, 
which,  no  doubt,  is  the  correct  one,  although  Seckendorf  is 
inclined  to  place  it  in  October  of  the  same  year ;  that  is  to  say, 
long  after  the  publication  of  Leo's  bull.  Boscoe,  in  his  Leo  A., 
vol.  ii.  chap,  xix.,  and  Appendix  (Bohn's  edit.  p.  468),  enteri 
fully  into  nie  subject,  and  imravels  it  with  great  clearness. 


MSKOIB.  Ivii 

blcwing»  lyoE  luB  pctson  and  Bee;  thmt  Iob  deeignwa»  only  to 
defend  the  troth ;  that  he  had  never  spokai  dishonourably  of  his 
hoiiiien»  hot  had  caOed  him  a  Daniel  in  the  midst  of  Babylon,  to 
denote  the  innocence  and  purity  he  had  preeerved  onoog  so  many 
ooimpt  men ;  that  the  ooort  of  Borne  was  visibly  more  coirapt 
than  dtfaer  Babylon  or  Sodom ;  and  that  his  heiiness  was  as  a 
lamb  among  wolres»  aDaniri  among  lions,  and  anEacüel  among 
soorpiona  ;  that  there  were  not  aboTe  three  orfonr  eardinals  of 
any  learning  or  piety  $  tiiat  it  was  against  these  disordem  of  the 
eoort  of  iBome  he  was  obliged  to  appear ;  that  Cardinal  Cajetan, 
who  was  ordered  by  his  holiness  to  treat  with  him,  had  shown  no 
indinaitiona  to  peaee ;  that  his  nmicio,  MiltitK,  had  indeed  come  to 
two  eonferenees  with  him,  and  that  he  had  promised  Miltitz  to 
be  silent,  and  snbmit  to  the  decision  of  the  Archbishop  of  Triers; 
bat  that  tlie  dispute  at  Leipsig  had  hindered  the  execution  of 
this  project,  and  put  things  into  greater  oonfunon ;  that  Miltitz 
had  applied  a  third  time  to  the  diapter  of  his  <Mrder,  at  whose 
instigaition  he  had  written  to  hos  holiness;  and  that  he  now 
threw  himself  at  his  feet,  praying  him  to  impose  silence  upon  his 
enemies ;  bat  that,  as  for  a  recantation  on  his  part,  he  must  not 
insist  upon  it  unless  he  would  inerease  the  troubles ;  nor  prescribe 
him  rales  lor  the  interpretation  of  the  word  of  God,  because  it 
ought  not  to  be  limited.  Th^k  he  admonishes  the  pope  not  to 
suffer  himself  to  be  sedueed  by  his  flatterers  into  a  persuasion 
that  he  ean  command  and  reqtnre  all  things,  that  he  is  abore  a 
council  and  the  universal  church,  that  he  alone  has  a  right  to 
interpret  Scripture ;  but  to  believe  those  rather  who  debaie  than 
those  who  exalt  him." 

The  continual  importunities  of  Lather's  adversaries  with  Leo 
caused  him  at  length  to  publish  a  fcHfmal  condemnation  of  him 
in  a  bull  dated  June  15th,  1520.  Li  the  beginning  of  this  bull 
the  pope  directs  his  speech  to  Jesus  Christ,  to  St.  Peter,  St.  Paul, 
and  all  the  saints,  invoking  their  aid,  in  the  most  solemn  expres- 

e2 


Ivili  MSMOIB. 

sions  against  the  new  errors  and  heresies,  and  for  the  pre8e!rv&- 
tion  of  the  faith,  peace,  and  unity  of  the  church.  Then  he  ex- 
presses his  great  grief  for  the  late  propagation  of  these  errors  in. 
•Germany ;  errors  either  akeady  condemned  by  the  councils  and 
constitutions  of  the  pope,  or  new  propositions  heretical,  false» 
scandalous,  apt  to  offend  and  seduce  the  faithful.  Then,  after 
enumerating  forty-one  propositions  collected  from  Luther's 
writings,  he  does,  by  the  advice  of  his  cardinals,  and  afler  mature 
deliberation,  condemn  them  as  respectiyely  heretical ;  and  forbids 
all  Christians,  under  the  pain  of  excommunication,  and  depriva- 
tion of  all  their  dignities,  which  thej  should  incur  ipso  facto,  to 
hold,  defend,  or  preach  any  of  these  propositions  or  to  suffer 
others  to.  preach  them.  As  to  Luther,  after  accusing  him  of  dis- 
obedience and  obstinacy,  because  he  had  appealed  from  his  cita- 
tion to  a  council,  though  he  thought  he  might  at  that  instant 
•condemn  him  as  a  notorious  heretic,  yet  he  gave  him  sixty  days 
to  consider,  assuring  him  that  if  in  that  time  he  would  revoke 
his  errors  and  return  to  his  duty,  and  give  him  real  proofs  that 
h&  did  so  by  public  acts  and  by  burning  his  books,  he  should  find 
in  him  a  true  paternal  affection :  otherwise  he  declares,  that  ke 
«hould  incur  the  punishment  due  to  heretics.* 

Luther,  now  perceiving  that  all  hopes  of  an  accommodation  were 
jit  an  end,  no  longer  observed  the  least  reserve  or  moderation. 
Hitherto  he  had  treated  his  adversaries  with  some  degree  of 
ceremony,  paid  them  some  regard ;  and,  not  being  openly  sepa- 
rated from  the  church,  did  not  quite  abandon  the  discipline  of  it 
J3ut  now  he  kept  no  measures  with  them,  broke  off  all  his 
engagements  to  the  church,  and  publicly  declared  that  he  would 


*  When  the  bull  of  condemnation  reached  Germany,  the  whole 
people  were  in  commotion.  At  Erfurt  the  students  took  it  out 
of  tue  booksellers'  shops,  tore  it  in  pieces,  and  threw  it  into  the 
river  with  this  pun,  "  A  bubble  ihulla)  it  is,  and  as  a  bubble  let 
at  swim. 


ICEMOIB.  lis 

no  longer  coxhmimicate  in  it.  The  first  step  he  took  after  the 
publication  of  the  pope's  bull  was  to  write  against  it,  which  he 
did  in  very  seyere  terms,  calling  it  "  the  execrable  bull  of  Anti- 
christ." He  published  likewise  a  book  called  2%e  Captivity  of  \ 
Babylon,  in  which  he  begins  with  a  protestation,  "GThat  he 
became  eyery  day  more  knowing;  that  he  was  ashamed  and 
repented  of  what  he  had  written  about  indulgences  two  years 
before,  when  he  was  a  slave  to  the  superstitions  of  Borne ;  that 
be  did  not  indeed  then  reject  indulgences,  but  had  since  dis-. 
covered  that  they  are  nothing  but  impostures,  fit  to  raise  money,, 
and  to  destroy  the  faith ;  that  he  was  then  content  with  denying 
the  papacy  to  he  jure  divino,  but  had  lately  been  convinced  that 
it  was  the  kingdom  of  Babylon ;  that  he  then  wished  a  general 
council  would  settle  the  communion  in  both  kinds,  but  now 
plainly  saw  that  it  was  commanded  by  Scripture ;  that  he  did  abso- 
lutely deny  the  seven  sacraments,  owning  no  more  than  three, 
baptism,  penance,  and  the  Lord's  supper,"  &c.  About  the  same 
time  also  he  published  another  treatise  in  the  German  language, 
to  make  the  court  of  Eome  odious  to  the  Germans,  in  which  "  he 
gives  a  history  of  the  "wars  raised  by  the  popes  against  the  em- 
perors, and  represents  the  miseries  Germany  had  sufiered  by 
them.  He  strives  to  engage  the  emperor  and  princes  of  Germany 
to  espouse  his  party  against  the  pope  by  maintaining  that  they 
had  the  same  power  over  the  clergy  as  they  had  over  the  laity, 
and  that  there  was  no  appeal  from  their  jurisdiction.  He  advised 
the  whole  nation  to  shake  off  the  pope's  power,  and  proposes  a 
reformation,  by  which  he  subjects  the  pope  and  bishops  to  the 
power  of  the  emperor,  &c."  Lastly,  that  he  might  not  be 
wanting  in  anything  which  should  testify  his  abhorrence  of  the 
proceedings  in  the  court  of  Eome,  Luther  determined  to  treat 
the  pope's  bull  and  decretals  in  the  same  manner  as  they  had 
oidered  his  writings  to  be  treated ;  and  therefore,  calling  the 
ttadents  at  Wittemberg  together,  he  flung  them  into  a  firo  pre* 


Ix  ICEMOIB. 

pared  for  that  purpose»  saying,  "  Because  thou  hast  troubled  the 
holy  one  of  God,  let  eternal  fire  trouble  thee«"  This  ceremony 
was  performed  Dec.  10th,  1520. 

The  boll  of  Lather's  condemnation  was  earned  into  G-ermany, 
and  published  tibere  by  Ecldas,  who  had  solicited  it  at  Bome ; 
and  who,  together,  with  Jerome  Aleander,  a  person  eminent  for 
his  leamii^  and  eloquenee,  was  entrusted  by  the  pope  with  the 
execution  of  it    In  the  mean  time,  Charles  Y.  of  Spain,  after 
he  had  adjusted  the  affairs  of  the  Low  Countries,  went  into 
Germany,  and  was  crowned  emperor,  October  21st,  at  Aix-la- 
Chapelle.    The  i^gue  preyenting  his  remaining  l<mg  in  that 
city,  he  went  to  Cologne,  and  appointed  a  diet  at  Worms,  to 
meet  January  6th,  1621.    Frederic,  elector  of  Saxony,  eould 
not  be  present  at  Üie  coronation,  but  was  left  sick  at  Cologne, 
where  Aleander,  who  accompanied  the  emperor,  presoated  him 
with  a  brief,  whidi  the  pope  had  sent  by  him,  and  by  which  his 
holiness  gave  him  notice  of  the  decree  he  had  made  against  the 
errors  of  Luther.    Aleander  told  the  elector,  that  the  pope  had 
entrasted  himself  and  Sckius  with  the  affair  of  Luther,  which 
was  of  the  utmost  consequenoe  to  the  whole  Christian  world,  and, 
if  there  were  not  a  speedy  stop  put  to  it,  would  undo  the  emj^re ; 
that  he  did  not  doubt  but  that  the  elector  would  imitate  the 
emporor  and  other  princes  of  the  empire,  who  had  received  the 
p(^'s  judgment  respectfully.    He  informed  his  highness  also, 
that  he  had  two  things  to  request  of  him  in  the  name  of  the 
pope : — **  First,  That  he  would  cause  all  Luther's  books  to  be 
burnt ;  and,  sec<mdly,  that  he  would  either  put  Luther  to  death, 
or  imprison  him,  or  send  T^ityi  to  the  pope.*'    The  pope  sent  also 
a  brief  to  the  university  of  Wittemberg,  to  exhort  them  to  put 
his  bull  in  execution  against  Luther;  but  neither  the  elector 
nor  the  university  paid  any  regard  to  his  briefs.    Luther,  at  the 
same  time,  renewed  his  appeal  to  a  future  council,  in  terms  very 
seTere  upon  the  pope,  calling  him  tyrant,  heretic,  apostate,  anti- 


HEMOIB.  Ixi 

cBrist,  and  blasphemer ;  and  in  it  prays  the  emperor,  electors* 
princes,  and  lords  of  the  empire,  to  iavour  his  appeal,  nor  sufier 
the  execution  of  the  bull,  till  he  should  be  lawfully  summoned, 
heard,  and  convicted,  before  impartial  judges.  This  appeal  it 
dated  November  17tlL  Erasmus,  indeed,  and  other  German 
divines,  were  of  opinion  that  things  ought  not  to  be  carried  to 
this  extremity,  foreseeing,  that  the  fire  which  consumed  Luther's 
books  would  soon  put  all  Germany  into  a  flame.  They  proposed» 
therefore,  to  agree  upon  arbitrators,  or  to  refer  the  whole  cause 
to  the  first  general  council.  But  Üiese  pacific  proposals  came  too 
kte ;  and  !Bekiu8  and  Aleander  pressed  the  matter  so  vigotomky 
both  to  the  emperor  and  the  other  Grerman  princes,  that  Luther'a 
books  were  burnt  in  several  cities  of  Germany.  Aleander  also 
earnestly  importuned  the  emperor  for  an  edict  against  Luther  ; 
but  he  found  many  and  great  obstacles.  Luther's  party  was 
very  powerful ;  and  Charles  Y.  was  not  willing  to  give  so  pnblie 
in  o£fence  to  the  elector  of  Saxony,  who  had  lately  refused  the 
cmpue  that  he  might  have  it. 

To  overcome  these  difficulties  Aleander  gained  a  new  bull  firom 
Bome,  which  declared,  that  Luther  had  incurred  by  obstinacy 
the  penalty  denounced  in  the  first.  He  also  wrote  to  ihe  court 
of  £ome  for  the  assistance  of  m<mey  and  Mends,  to  be  used  at 
the  diet  of  Worms ;  and,  because  the  Lutherans  insisted  that  the 
contest  was  chiefly  about  the  jurisdiction  of  the  pope  and  the 
abuses  of  the  court  of  Some,  and  that  they  were  only  persecuted 
for  the  sake  of  delivering  up  Germany  to  the  tyranny  of  that 
court,  he  und^took  to  show  that  Luther  had  broached  many 
errors  relating  to  tike  mysteries  of  religion,  and  revived  the 
heresies  of  Wicliff  and  John  Huss.  The  diet  of  Worms  was  held 
in  the  beginning  of  1521,  where  Aleander,  in  the  absence  of 
Luther,  employed  his  eloquence  and  interest  so  successfully  that 
the  emperor  and  princes  of  the  empire  were  about  to  execute  the 
pope's  bull  against  Luther  with  severity,  and  without  delay. 


Ixii  MEMOIH. 

The  only  way  wkich  the  elector  of  Saxony  and  Luther's  friends 
could  invent  to  ward  off  the  blow  was  to  say,  **  That  it  was  not 
evident  that  the  propositions  objected  to  were  his ;  that   his 
adversaries  might  attribute  them  to  him  falsely ;  that  the  books 
from  which  they  were  taken  might  be  forged ;  and,  above  all, 
that  it  was  not  just  to  condemn  him  without  summoning  and 
hearing  him."    The  emperor,  therefore,  with  the  consent  of  tlie 
princes  of  the  diet,  sent  Sturmius,  an  officer,  from  Worms  to 
Wittemberg,  to  conduct  Luther  safely  to  the  diet.     Sturmius 
carried  with  him  a  "  safe-conduct"  to  Luther,  signed  by  the  em- 
peror and  princes  of  the  diet,  and  also  a  letter  &om  the  emperor, 
dated  March  21st,  1521,  and  directed  '*To  the  honourable, 
beloved,  devout  doctor,  Martin  Luther,  of  the  order  of  St. 
Augustine ;"  in  which  he  summoned  him  to  appear  at  the  diet, 
and  assured  him  that  he  need  not  fear  any  violence  or  iU-treat- 
ment.*    Nevertheless,  Luther's  friends  were  much  against  his 
going,  some  telling  him  that  by  burning  his  books  he  might 
easily  know  what  censure  would  be  passed  on  himself;  others 
reminding  him  of  the  treatment  they  had,  upon  a  like  occasion, 
shown  to  John  Huss.    But  Luther  despised  all  dangers ;  and,  in 
a  strain  which  is  extremely  characteristic  of  him,  declared,  that 
"  If  he  knew  there  were  as  many  devils  at  Worms  as  tiles  upon 
the  houses,  he  would  go." 


*  The  Emperor's  mandate  was  in  the  following  terms:— 
"Honourable,  dear,  and  devoted  Luther, — Ourself  and  the 
states  of  the  holy  Soman  empire,  assembled  at  Worms,  having 
resolved  to  demand  an  explanation  from  you  on  the  subject  of 
your  doctrines  and  your  writings,  we  send  you  herewith  a  safe 
conduct,  to  ensure  your  personal  security.  Wherefore,  imme- 
diately set  out,  for  such  is  our  will,  so  that  within  twenty  days 
of  the  receipt  of  our  mandate,  you  may  appear  before  us  and  the 
States.  You  have  neither  violence  nor  snares  to  fear.  We  wish 
you  to  confide  in  our  imperial  word,  and  rely  on  your  obedience 
to  our  earnest  wishes." 


IIEMOIB.  Ixiii 

He  arriyed  accordingly  at  Worms,  April  16tli,  where  a  prodi* 
gioQs  mnltitade  of  people  were  assembled,  for  the  sake  of  seeing 
a  man  of  whom  so  much  had  now  been  heard.  When  he  appeared 
before  the  diet,  he  had  two  questions  put  to  him  by  John 
Ecldus : — "  Pirst,  whether  he  owned  those  books  that  went  under 
his  name ;  and,  secondly,  whether  he  intended  to  retract  or 
defend  what  was  contained  in  them."  These  queries  produced 
an  altercation  which  lasted  some  days,  but  which  ended  at  length 
m  this  single  and  peremptory  declaration  of  Luther,  that  "  unless 
he  was  convinced  by  texts  of  Scripture  or  evident  reason  (for  he 
did  not  think  himself  obliged  to  submit  to  the  pope  or  his  coun- 
cDs),  he  neither  could  nor  would  retract  an3rthing,  because  it  was 
not  lawful  for  him  to  act  against  his  conscience."  This  being 
Luther's  final  resolution,  the  emperor  declared  to  the  diet  that 
he  was  determined  to  proceed  against  him  as  a  notorious 
heretic,  but  that  he  intended,  nevertheless,  he  should  return 
to  Wittemberg,  according  to  the  conditions  laid  down  in  his 
"  safe-conduct."  Luther  left  Worms,  April  26th,  conducted  by 
Sturmius,  who  had  brought  him ;  and  being  arrived  at  Friburg; 
he  wrote  letters  to  the  emperor  and  princes  of  the  diet  to  com- 
mend his  cause  to  them,  and  to  excuse  himself  for  not  submitting 
to  a  recantation.  These  letters  were  conveyed  by  Sturmius, 
whom  he  sent  back,  on  pretence  that  he  was  then  out  of  danger ; 
but  in  reality,  as  it  is  supposed,  that  Sturmius  might  not  be 
present  at  the  execution  of  a  scheme  which  had  been  concerted 
before  Luther  set  out  from  Worms ;  for  the  elector  of  Saxony, 
foreseeing  that  the  emperor  was  going  to  make  a  bloody  edict 
against  Luther,  and  finding  it  impossible  to  support  and  protect 
him  any  longer  without  involving  himself  in  difficulties,  resolved 
to  have  him  taken  away  and  concealed.  This  was  proposed  to 
Luther,  and  accordingly  when  he  went  from  Eisenach,  May  3rd, 
through  a  wood,  in  his  way  to  Wittemberg,  he  was  suddenly 
set  upon  by  some  horsemen  in  disguise,  deputed  for  that  purpose. 


buT  HEMOIB. 

who  pxetended  to  take  him  bj  force,  and  earned  him  secretly 
into  the  eaatle  of  Wittemberg.*  Melchior  Adam  rektes  that 
there  were  odiy  eight  nobks  prirjr  to  this  expedition,  whi(^  waa 
executed  with  so  modi  addresa  and  fidelity  Ihat  no  man  knew 
what  was  beeome  of  him  or  where  he  was.  Thia  contriFance 
prodneed  two  advantages  to  Luther:  as  first,  it  caused  people  to 
behere  that  he  waa  taken  away  by  the  intzigries  of  his  enemies, 
which  made  them  odious  and  exasperaited  men's  minds  againat 
them;  and  secondly,  it  secured  him  againrt  the  proeeeatioa 
which  the  pope  and  the  emperor  were  making  against  hinu 

Before  the  diet  of  Wonns  was  dissolyed,  Ghajdes  Y.  caused  an 
edict  to  be  drawn  up»  which  was  dated  the  8th  of  May,  and 
solemnly  published  on  the  26th  in  the  asseanidy  of  the  electors 
and  princes  hdd  in  his  paUee.  In  this  ediet,  after  declaring  it 
to  be  the  duty  of  an  emperoar,  not  oaly  to  dsS&nä  the  limits  of 
the  empire,  but  to  mamtain  reiigkm  and  the  tme  faith,  and  to 
extinguish  heresies  in  their  origin,  he  eommands.  That  Martin 
Luther  be,  agreeably  to  the  sentence  of  the  pope,  henceforward 
looked  upon  as  a  member  separated  ham  the  ehnrdi,  a  adtis- 
matic,  and  an  obstinate  and  notorious  heretie.  He  forbids  all 
persons,  under  the  penalty  of  high  treason,  loss  of  goods,  and 
being  put  under  the  ban  of  the  empire^  to  receire  or  defend. 


*  The  following  is  his  own  acoonnt  ?— ^**  I  crossed  the  forest 
to  rejoin  my  parents,  and  had  just  quitted  them,  intending 
to  go  to  Walterhausen,  when  I  was  made  prisoner  near  the 
fortress  of  Altenstein.  Amsdorf,  no  doubt,  was  aware  that 
it  was  arranged  to  seize  me,  bat  he  does  not  know  where  I 
am  kept.  My  brother,  having  seen  the  horsemen  coming 
up,  leapt  from  the  carriage  without  leave-taking,  and  I  have 
been  told  that  he  reached  Walterhausen  on  foot  that  even- 
ing. As  for  me,  they  took  off  my  robe^  and  made  me  dress 
myself  as  a  cavalier,  with  a  false  beard,  and  I  have  since  aUowed 
my  hair  and  beard  to  grow.  You  would  scarcely  recognise  me^ 
indeed,  I  hardly  know  myself.  However,  here  I  am,  living  ia 
CSunstian  liberty,  freed  from  all  the  tyrant's  laws." 


HX3fOIB.  IxV 

wminfaiTi  cor  protect  Imn,  either  in  conTerBaiion  or  in  writing ; 
and  he  orders,  that»  after  the  twenty-one  dajs  allowed  in  hit 
safe-conduct,  he  ahimld  be  proceeded  against  aoeording  to  the 
fonn  of  the  ban  of  the  empire,  in  what  place  aoerer  he  should 
be :  or,  at  least,  that  he  shoold  be  seized  and  imprisoned,  till 
luB  impenal  majesty's  pleasnre  sbonld  be  fnrther  known.  The 
same  ponishnients  are  denounced  against  all  the  aceomplices» 
adherents,  followers,  or  fsYonrers  of  Lather;  and  also  all  per- 
acns  are  forbidden  to  print,  sell,  buy,  or  read  any  of  his  books : 
and,  because  t^ere  had  been  published  several  books  concerning 
the  same  doctrines,  without  his  name,  and  several  pictures  dis- 
persed that  were  injurious  to  the  pope,  cardinal,  and  bishops,  he 
commands  the  magistrates  to  seize  and  bum  them,  and  to  punish 
ihe  autiiOTs  and  printers  of  those  pictures  and  libels.  Lastly,  it 
forbids  in  general  the  printing  of  any  book  concerning  matters  of 
frith,  which  hath  not  the  approbatum  of  the  ordinary,  and  some 
neighbouring  university. 

While  the  bull  of  Leo  X.,  executed  by  Charles  T.,  was  thun- 
dering throughout  the  empire,  Luther  was  safely  shut  up  in  his 
eastle,  which  he  afterwards  called  his  Hermitage  and  his  Fatmos. 
Here  he  held  a  constant  correspondence  with  his  friends  at 
Wittemberg,  and  was  employed  in  composing  books  in  fiivonr  of 
his  own  cause,  and  against  his  adversaries.  He  did  not  how- 
ever so  desely  confine  himself,  but  that  he  frequently  made 
excursions  into  the  neighbourhood,  though  always  under  some 
disguise  or  other.  One  day  he  assumed  the  title  and  appearance 
of  a  nobleman :  but  it  may  be  supposed  that  he  did  not  act  his 
part  very  gracefully ;  for  a  gentleman  who  attended  him  imder 
that  character,  to  an  inn  upon  the  road,  was,  it  seems,  so  fearful 
of  a  discovery,  that  he  thought  it  necessary  to  caution  him 
agamst  that  absence  of  mind  peculiar  to  literary  men ;  bidding 
him  "  keep  dose  to  his  sword,  without  taking  the  least  notice  of 
books,  if  by  dianoe  any  should  fail  in  his  way.''    He  used  some- 


Ixvi  MEMOIB. 

times  even  to  go  out  a  hunting  witli  those  few  who  were  in  his 
secret ;  which,  however,  we  may  imagine,  he  did  more  for 
health  than  for  pleasure,  as  indeed  may  be  collected  from  his 
own  curious  account  of  it.  "  I  was,"  says  he,  "  lately  two  days 
a  hunting,  in  which  amusement  I  found  both  pleasure  and  pain. 
We  killed  a  brace  of  hares,  and  took  some  unhappy  partridges ; 
a  very  pretty  employment  truly  for  an  idle  man !  However,  I 
coidd  not  forbear  theologizing  amidst  dogs  and  nets ;  for,  thought 
I  to  myself,  do  not  we,  in  hunting  innocent  animals  to  death 
with  dogs,  very  much  resemble  the  devil,  who,  by  crafty  wues 
and  the  instruments  of  wicked  priests,  is  perpetually  seeking 
whom  he  may  devour  P  Again :  We  happened  to  take  a  leveret 
alive,  which  I  put  into  my  pocket,  with  an  intent  to  preserve  it ; 
yet  we  were  not  gone  far  before  the  dogs  seized  upon  it,  as  it 
was  in  my  pocket,  and  worried  it.  Just  so  the  pope  and  the 
devil  rage  furiously  to  destroy  the  souls  that  I  have  saved,  in 
spite  of  all  my  endeavours  to  prevent  them.  In  short,  I  am 
tired  of  hunting  these  little  innocent  beasts ;  and  had  rather  be 
employed,  as  I  have  been  for  some  time,  in  spearing  bears, 
wolves,  tigers,  and  foxes ;  that  is,  in  opposing  and  confounding 
wicked  and  impious  divines,  who  resemble  those  savage  animals 
in  their  qualities." 

Weary  at  length  of  his  retirement,  he  appeared  publicly 
again  at  Wittemberg,  March  6th,  1522,  after  he  had  been  absent 
about  ten  months.*    He  appeared  indeed  without  the  elector's 


•  A  curious  account  of  his  journey  to  Wittemberg  is  given  by 
one  of  the  historians  of  the  Reformation : — 

'*  John  Kessler,  a  young  theolodan  of  Saint-Gall,  on  his  way 
with  a  friend  to  Wittemberg  to  finish  his  studies  there,  fell  in 
one  evening  in  an  inn  near  the  gates  of  Jena  with  Luther, 
dressed  as  a  cavalier.  Hiey  did  not  know  him.  The  cavalier 
was  seated  at  a  table  reading  a  little  book,  which,  as  they  saw 
afterwards,  was  the  Psalter  in  Hebrew.  He  politely  saluted 
them,  and  invited  them  to  seat  themselves  at  his  table.    In  the 


HEHOix.  Ixvii 

leave,  but  immediately  wrote  him  a  letter,  to  prerent  his  being 
offended.  The  diet  of  Charles  Y.,  sev^ere  as  it  was,  had  given 
little  or  no  check  to  Luther's  doctrine;  for  the  emperor  was 
no  sooner  gone  into  Elanders,  than  his  edict  was  neglected  and 
despised,  and  the  doctrine  seemed  to  spread  even  faster  Üian 
before.    Carlstadt,  in  Lather's  absence,  had  acted  with  even 


com^e  of  conversation,  he  inquired  what  was  thought  of  Luther 
in  Switzerland  P    Kessler  replied,  that  some  did  not  know  how 
to  praise  him  enough,  and  daily  thanked  God  for  having  sent 
bim  on  earth  to  exalt  the  truth ;  whilst  others,  and  especially  the 
priests,  denounced  him  as  a  heretic  who  ought  to  be  condignly 
punished.    From  something  which  the  innkeeper  let  drop  to  the 
young  travellers,  they  suspected  him  to  be  Ulrich  von  Hütten. 
Presently  after  two    traders  came    in.     One  of  them  drew 
&om  his  pocket,  and  placed  on  the  table,  a  newly  printed  pam- 
phlet of  Luther's,  in  sheets,  and  asked  if  they  liad  seen  it. 
Luther  said  a  few  words  about  the  indifference  towards  serious 
matters  manifested  by  Ihe  princes  at  that  time  assembled  at  the 
diet  of  Nuremberg.    He  also  eiroressed  a  fervent  hope  '  that  the 
Gospel  truth  would  bear  fuller  fruit  in  succeeding  generations, 
not  poisoned  as  heretofore  with  papal  error.'    One  of  the  traders 
rephed,  '  I  am  unskilled  in  these  questions ;  but,  to  my  mind, 
Luther  must  either  be  an  angel  from  heaven  or  a  devil  from  hell; 
at  all  events,  he  is  so  remar£ible  a  person,  that  I  wül  spend  the 
last  ten  florins  I  have  saved  in  going  to  confess  to  him.'    This 
conversation  took  place  during  supper.    Luther  had  previously 
arranged  with  the  host  to  pay  the  reckoning  of  the  whole  party. 
When  they  separated,  Luther  shook  hands  with  the  two  Swiss 
(the  traders  had  been  called  away  by  their  business),  and  begged 
them  to  bear  his  remembrances  to  Doctor  Jerome  Schurff,  their 
countryman,  as  soon  as  they  reached  Wittemberg.    On  their 
asking  him  whose  remembrances  they  were  to  bear,  he  replied, 
'  Sim]>ly  tell  him  that  he  who  is  to  come  salutes  him ;  he  wül 
not  fail  to  comprehend  these  words.'  When  the  traders  returned, 
and  learnt  that  it  was  Luther  wi^  whom  they  had  been  talking, 
they  were  inconsolable  at  not  having  known  it  sooner,  that 
they  might  have  paid  more  respect,  and  spared  themselves  the 
mortification  ol  having  spoken  so  foolishly  in  his  presence.    The 
following  morning  they  were  up  betimes  on  purpose  to  see  him 
before  he  left,  and  to  tender  him  their  most  humble  excuses. 
Lttther  only  owned  to  its  being  hmiself  by  implication." 


kräi  HKKOXB. 

wuKn  Tigonr  than  liis  leader,  mad  had  attempled  to  abdUak  iiie 
1IW  of  tibe  mass,  to  remoiv»  imagea  out  of  the  c^nrchea,  to  set 
aside  auricular  conlessioii»  iBrocatkm  of  saints,  the  abvfaumng 
&om  meata ;  liad  alloired  the  monkB  to  leave  tlieir  monasteries, 
to  neglect  their  vows  and  to  many»  and  iiras  had  quite  Ranged 
ihe  doctrine  and  discipline  of  the  efaarch  at  Wittsmh^rg :  all 
which,  though  not  against  Lather's  aen^ments,  was  yet  hlamed 
by  him,  as  being  rashly  and  unseasonably  done.*  The  reforma- 
tion was  stin  confined  to  Germany;  it  had  not  extended  to 
^France ;  and  Heniy  YIII.  of  En^^and  made  the  moat  Tigoioos 
acta  to  pierent  its  entering  his  leafan ;  and  to  shew  kb  aeal  for 
the  Holy  See,  wrote  a  treatise  "  Of  the  Seren  Sacraments,"  against 
Lather's  book  "  Of  the  Captivity  of  Babylon ;"  vJuch  he  pre- 
smted  to  Leo  X.  in  Oct.  1521.    The  pope  received  it  favoarably. 


*  Catktadt,  having  thrown  down  the  images,  proceeded  to 
nreach  against  image-worship;  Stanpita  showed  him  the  re- 
mrmer's  letter,  but  Carlstadt  only  smiled,  replying,  '*  It  is 
written,  Jl  is  better  to  obey  Qt>d  than  ma«."  Stanpitz  urged 
the  pain  which  these  protfanationa  ef  the  sanctuary  haa  cansed  to 
their  common  leader.  The  archdeacon  replied,  '*  It  is  no  new 
thing  that  the  worid  dboidd  be  tzonbled  for  God's  word. 
Herod,  with  all  Ins  court,  was  alarmed  on  hearing  of  the  birth 
of  Jesus ;  the  earth  shook  and  the  son  was  darkened  at  &e  death 
of  Christ.  That  Ihe  multitude  and  the  sages  are  offended  with 
it  is  an  evidence  that  my  teaching  is  true."  "  But,"  refoined 
Stanpitz,  "our  father  condemns,  like  you,  the  wt)rBmp  of 
images,  but  he  does  not  wish  violence  to  be  used."  ''  Hold  your 
peace,"  replied  Carlstadt ;  ''you  forget  what  Luther  has  said: 
The  word  of  the  Jjord  is  not  a  word  of  peace,  hut  a  sword'* 
Stanpitz  then  menaced  him  with  1^  rigour  of  the  secular  power. 
Cariatadt  smiled :  "  My  father,"  said  he,  "  the  same  menace  was 
addressed  to  brother  Martin  l^  the  messenger  of  Cardinal 
Oajetan,  and  do  you  not  reeoUeet  his  reply :  I  will  go  whither 
Qod  platses,  beneath  his  heaven,  I  make  the  same  answer  to 
you."  With  these  words  the  interriew  terminated;  Stanpitz 
unmediately  communicated  the  particulars  to  Luther,  who  from 
that  Sb,^  forth  vowed  against  his  old  master  in  theok^^y  a  hatred 
which  time  neitiier  extrngnished  nor  weakened. 


M£KOIB.  Ixix 

and  eomplimcnted  Henry  with  the  title  of  "Defender  of  the 
Fa^"  Jja&eTy  howeyer,  paid  no  regard  to  his  dignity,  but 
treated  boih  bis  person  and  perfonnanee  in  t&e  moat  contemp- 
tnoDS  maamee,  Henry  eomj^ned  of  this  rade  usage  to  the 
pnnees  of  Saxony ;  and  F^er,  bidbop  of  Sochester,  replied,  in 
beludf  of  Henry's  treatise :  höA  meitiier  the  king's  complaint,  nor 
ihe  bi^op's  v^ly,  were  attended  with  any  yisible  effects. 

Lotlier  now  made  open  war  with  the  pope  and  bishops ;  and^ 
tiuit  he  might  make  Ui«  people  despise  their  authority  as  much 
aa  poasibley  lie  wrote  one  book  against  Üie  pope's  bull,  and  another 
against  the  order  falsely  called  "l^e  order  of  bishops.**  The 
same  year,  1622,  he  wrote  a  letter,  July  29th,  to  the  assem- 
bly of  the  States  of  Bohemia,  in  idiich  he  assured  them  that 
lie  was  labouring  to  establish  their  doctrine  in  Germany,  and 
exhorted  them  not  to  return  to  the  communion  of  the  church  of 
Borne;  and  he  published  also  this  year  a  translation  of  the 
"  New  Testament"  in  the  German  tongue,  whidi  was  afterwards 
corrected  by  himself  and  Melancthon.  This  translation  having 
been  printed  several  times,  and  in  general  circulation,  Ferdi- 
nand, archduke  of  Austria,  the  emperor's  brother,  made  a  very 
severe  edict,  to  suppress  its  publication,  and  f(»bade  all  the 
tnbjeots  of  his  imperial  majesty  to  have  any  copies  of  it,  or  of 
Lutiier's  other  books.  Some  other  princes  followed  his  example, 
which  provoked  Luther  to  write  a  treatise  '*  Of  the  Secular 
Power,"  in  which  he  accuses  them  of  tyranny  and  impiety.*  The 


*  In  this  violent  invective  Luther  says : — "  Princes  are  of 
the  world,  and  the  world  is  alien  from  God ;  so  that  they  live 
aee(»din|ir  to  the  world,  and  against  God's  law.  Be  not  asto- 
nished, therefore,  by  their  furious  warring  against  the  Gospel» 
for  they  eannot  act  contrary  to  their  own  nature.  From  the 
beginning  of  the  world  a  wise  and  prudent  prince  has  been  a 
rara  avis,  and  an  honest  and  upright  prince  still  more  rare. 
!|übey  are  generally  great  fools,  good-for-nothing  fellows,  and 
the.  greatest  rascals  (»l  earth  (mascime  fietui,  pessimi  nebulones 


IXX  MEMOIB. 

diet  of  tlie  empire  was  held  at  Nuremberg,  at  the  end  of  the  year  ; 
to  which  Adrian  VI.  sent  his  brief,  dated  Nov.  25th ;  for  Leo  X. 
died  Dec.  2nd,  1521,  and  Adrian  had  been  elected  pope  ih.e 
9th  of  January  following.  In  this  brief,  among  other  things,  lie 
informs  the  diet,  that  he  had  heard,  with  grief,  that  Martin 
Luther,  after  the  sentence  of  Leo  X.,  which  was  ordered  to  be 
executed  by  the  edict  of  Worms,  continued  to  teach  the  same 
errors,  and  daily  to  publish  books  full  of  heresies :  that  it 
appeared  strange  to  him,  that  so  large  and  so  religious  a  nation 
could  be  seduced  by  a  wretched  apostate  friar :  that  nothing, 
however,  could  be  more  pernicious  to  Christendom :  and  that, 
therefore,  he  exhorts  them  to  use  their  utmost  endeavours  to 
make  Luther,  and  the  authors  of  these  tumults,  return  to  their 
duty;  or,  if  they  refuse  and  continue  obstiüate,  to  proceed 
against  them  according  to  the  laws  of  the  empire,  and  the 
Beverity  of  the  last  edict. 
The  resolution  of  this  diet  was  published  in  the  form  of  an 


super  terram).  And  so  the  worst  is  always  to  be  expected  from 
them,  and  scarcely  ever  any  good ;  especially  when  tne  salvation 
of  souls  is  concerned.  They  serve  God  as  lictors  and  executioners 
when  he  wishes  to  punish  the  wicked.  Our  God  is  a  g:reat  and 
mighty  King,  and  it  is  necessary  that  he  have  noble,  illustrious, 
rich  executioners  and  lictors,  such  as  they,  and  it  pleases  Him 
that  they  should  have  riches  and  honour  in  abundance,  and 
be  feared  of  all.  It  is  His  divine  pleasure  that  we  style  his 
executioners  very  merciful  lords,  that  we  prostrate  ourselves 
at  their  feet,  that  we  be  their  most  obedient  and  humble 
subjects.  But  these  very  executioners  do  not  push  their  arti- 
fices so  far  as  to  pretend  to  be  good  shepherds  of  their  flock. 
If  a  prince  be  wise,  upright,  a  Christian,  we  regard  it  as  a  great 
miracle,  a  precious  sign  of  divine  favour;  for,  commonly,  it 
happens  as  with  the  Jews,  to  whom  God  said, '  I  will  give  thee 
a  king  in  my  anger,  and  take  him  away  in  my  wrath.'  {Dabo 
tibi  regem  in  furore  meo,  et  auferam  in  tndignatione  med.)  And 
look  at  our  Christian  princes  who  protect  the  faith,  forsooth, 
whüe  they  devour  the  faith.    Good  people,  trust  not  to  them." 


HIMOIB.  Ixxi 

edict,  March  6th»  1623 ;  bat  it  had  no  effect  in  checking  the  Lu- 
theraoB,  who  still  went  on  in  the  same  triumphant  manner. 
This  year  Lnther  wrote  a  gpreat  many  tracts :  among  the  rest, 
one  upon  the  dignity  and  office  of  the  supreme  magistrate ;  with 
^hich  Frederic,  elector  of  Saxony,  is  said  to  hare  been  highly 
pleased.  He  sent,  about  the  same  time,  a  writing  in  the  Ger- 
man language  to  the  Waldenses,  or  Picards,  in  Bohemia  and 
Morayia,  who  had  applied  to  him  "  about  worshipping  the  body 
of  Christ  in  the  eucharist."  He  wrote  also  another  book,  which 
lie  dedicated  to  the  senate  and  people  of  Prague,  "  concerning 
the  institution  of  ministers  of  the  church."  He  drew  up  a  form 
of  saying  mass.  He  wrote  a  piece  entitled  "  An  Example  of 
Popish  Doctrine  and  Divinity;"  which  Dupin  calls  a  satire 
against  nuns,  and  those  who  profess  a  monastic  life.  He  wrote 
also  against  the  vows  of  virginity,  in  his  preface  to  his  commen- 
tary on  1  Cor.  vii. :  and  his  exhortations  here  were,  it  seems, 
followed  with  effects ;  for,  soon  after,  nine  nuns  eloped  from  a 
nmmery,  and  were  brought  to  Wittemberg.  Whatever  offence 
this  proceeding  might  give  to  the  papists,  it  was  highly  extolled 
by  Luther ;  who,  in  a  book  written  in  the  German  language, 
compares  the  deliverance  of  these  nuns  from  the  slavery  of  a 
monastic  life,  to  that  of  the  souls  which  Jesus  Christ  has  deli- 
vered by  his  death.*    This  year  he  had  occasion  to  lament  the 


*  We  give  his  own  words : — "  Nine  nuns  came  to  me  yesterday, 
who  had  escaped  from  their  imprisonment  in  the  convent  of 
Nimptschen ;  among  them  were  Staupitza,  and  two  other  mem- 
bers of  Zeschau's  £mily."  (April  6th,  1623.)  "  I  greatly  com- 
miserate these  poor  ^Is,  and  still  more  those  others  who  ore  . 
dying  in  crowds  of  this  accursed  and  incestuous  chastitv.  This  / 
most  feeble  sex  is  united  to  the  male  by  nature,  by  Grod  nimself ; 
if  they  are  separated,  it  perishes.  O  cruel,  tyrannical  parents !  . .  • 
Ton  ask  my  intentions  with  respect  to  them.  In  the  first  place, 
I  shall  communicate  to  their  narents  my  desire  that  they  may  be; 
permitted  to  return  home ;  if  tJiey  refuse,  I  shall  provide  an  asylum 

/ 


ixxii  MEKOIB. 

death  of  two  of  his  follower^,  who  were  burnt  at  Brossels,  and 
were  the  first  who  suffered  martyrdom  for  his  doctrine.  He 
wrote  also  a  consolatory  epistle  to  three  noble  ladies  at  Misnia, 
who  were  banished  from  the  duke  of  Saxony's  court  at  Fribnrg, 
for  reading  his- books. 

In  the  beginning  of  1524,  Clement  VII.  sent  a  legate  into 
Germany  to  the  diet  which  was  to  be  held  at  Nuremberg.  This 
pope  had  succeeded  Adrian,  who  died  in  October,  1523,  and  had, 
a  little  before  his  death,  cancmized  Benno,  who  was  bishop  of 
Meissen  in  the  time  of  Gregory  YII.,  and  one  of  the  most  zealous 
defenders  of  the  holy  see.  Luther,  innagining  that  this  was 
done  directly  to  oppose  him,  drew  up  a  piece  with  this  title, 
"  Against  the  New  Idol  and  Devil  set  up  at  Meissen ;"  in  which 
he  treats  the  memory  of  Gregory  with  great  freedom,  and  does 
not  spare  eren  Adrian.  Clement  yil.'s  legate,  therefore,  re- 
presented to  the  diet  at  Nuremberg  the  necessity  of  enforcing 
the  execution  of  the  edict  of  Worms,  which  had  been  strangely 
neglected  by  the  princes  of  the  empire ;  but»  notwithstanding 
the  legate's  solicitations,  which  were  yezy  pressing,  the  decrees 
of  that  diet  were  thought  so  ineffectual,  that  they  were  con- 
demned at  Home,  and  rejected  by  the  emperor.  It  was  in  this 
year  that  the  dispute  between  Luther  and  Erasmus  began  about 
free-wilL  Erasmus  had  been  mudi  courted  by  the  papists  to 
write  against  Luther,  but  had  hitherto  avoided  the  task,  by  say- 


for  them  elsewhere.  Their  names  are — ^Magdalen  Staupitsa,  Elsa 
▼on  Canitz,  Ave  Grosstn,  Ave  Schonfeld,  and  her  sister  Margaret 
Schonfeld,  Laneta  yon  Gfolis,  Market  Zeschau,  and  Catherine 
von  Bora  (afterwards  his  wife).  They  made  their  escape  in  the 
most  surprising  maimer.  Pray  beg  some  money  for  me  of  your 
rich  courtiers,  to  enable  me  to  support  these  poor  girls  for  a 
week  or  a  fortnig^  xmtQ  I  restore  them  to  their  parents,  or  to 
Ihose  friends  who  have  ^omised  me  to  take  care  of  them  in  the 
event  cf  their  being  rejected  by  their  parents."  (April  lOUi, 
1628.) 


HEMOIB.  Ixxiii 

iDg, "  iiiAt  Luther  ma  too  great  a  iqan  for  him  to  write  againBt»" 
and  that  he  had  learned  more  from  one  akort  page  of  Luther,  than 
from  all  the  large  books  of  Thomas  Aquinas.  Besides,  Erasmus 
was  all  along  of  opinion,  that  writing  would  not  be  found  an 
effectual  way  to  end  the  differences,  and  establish  the  peace  of 
tiie  churck.  Tired  out,  however,  at  length,  with  the  importuni- 
ties of  the  pope  and  the  catholic  princes,  and  desirous  at  the 
suae  time  to  dear  himself  from  the  suspicion  of  favouring  a 
cause  which  he  would  not  seem  to  favour,  he  resolved  to  write 
against  Lather,  though,  as  he  tells  Melancthon,  it  was  with 
some  rehiefcance;  and  he  chose  free-will  for  the  subject.  His 
book  was  entitled  '*  A  Diatriba,  or  Conference  about  Free-will," 
and  was  written  with  mudi  moderation,  and  without  personal 
reflections.  He  tells  Luther  in  the  preface,  "  that  he  ought  not 
to  take  his  differing  from  him  in  opinion  ill,  because  he  had 
allowed  himself  the  liberty  of  differing  from  the  judgment  of 
popes,  councils»  imiversities,  and  doctors  of  the  church."  Luther 
was  some  time  before  he  answered  Erasmus's  book,  but  at  last 
pablished  a  treatise,  "  De  servo  arbitrio,  or.  Of  the  Servitude  of 
Kan's  Will ;"  and  though  Mekuacthon  had  promised  Erasmus, 
that  Luther  should  answer  him  with  civility  and  moderation,  yet 
Lather  had  so  little  regard  to  Melancthon's  promise,  that  he 
never  wrote  anything  more  severe.  He  accused  Erasmus  of 
being  careless  about  religion,  and  little  solicitous  what  became 
of  it,  provided  the  world  continued  in  peace,  and  that  his  notions 
were  rather  philosophical  than  Christian.  Erasmus  immediately 
replied  to  Luther,  in  a  piece  called  "  Hyperaspistes ;"  in  the  first 
part  of  which  he  answers  his  arguments,  and  in  the  second  his 
personal  reflections. 

In  October,  1524,  Luther  threw  off  the  monastic  habit»  which, 
tiioagh  not  premeditated  and  designed,  was  yet  a  very  proper 
parepaiative  to  a  step  he  took  the  year  after ;  we  mean,  his  mar- 
riage with  Catherine  von  Bora.  Catherine  von  Bora  was  a  gentle«- 

/2 


Ixxiv  MEMOIB. 

man's  daughter,  who  had  been  a  nun,  and  was  one  of  those  whom 
we  mentioned  as  escaping  from  the  nunnery  in  1623.  Luther 
married  her  June  13th,  1525;  and  for  this  was  blamed,  not  only  by 
the  catholics,  but,  as  Melancthon  says,  by  those  of  his  own  party.* 
He  was  even  for  some  time  ashamed  of  it  himself;  and  owns, 
"  that  his  marriage  had  made  him  so  despicable,  that  he  hoped  his 
humiliation  would  rejoice  the  angels,  and  vex  the  devils."  Me- 
lancthon found  him  so  afflicted  with  what  he  had  done,  that  he 
wrote  some  letters  of  consolation  to  him:  he  adds,  however, 
that  "  this  accident  may  possibly  not  be  without  its  use,  as  it 
tends  to  humble  him  a  little :  for  it  is  dangerous,"  says  he, ''  not 
only  for  a  priest,  but  for  any  man,  to  be  too  much  elated  and 
puffed  up ;  great  success  giving  occasion  to  the  sin  of  a  high 
mind,  not  only,  as  the  orator  says,  in  fools,  but  sometimes  even 
in  wise  men."  It  was  not  so  much  the  marriage,  as  the  circum- 
stances of  the  time,  and  the  precipitation  with  which  it  was  done, 
that  occasioned  the  censures  passed  upon  Luther.  He  married 
very  suddenly,  and  at  a  time  when  Grermany  was  groaning  under 
the  miseries  of  war,  which  was  said  at  least  to  be  owing  to  Lu- 
theranism.  It  was  thought  also  an  indecent  thing  in  a  man  of 
forty-two  years  of  age,  who  was  then,  as  he  declared,  restoring 
the  gospel  and  reforming  mankind,  to  involve  himself  in  mar- 
riage with  a  woman  of  six  and  twenty,  upon  any  pretext.  But 
Luther,  as  soon  as  he  had  recovered  himself  a  little  from  this 
abashment,  assumed  his  former  air  of  intrepidity,  and  boldly 
supported  what  he  had  done  with  reasons.    ''  I  took  a  wife,'* 


*  It  seems  that  she  had  been  previously  attached  to  a  young 
student  at  Nuremberg,  Jerome  Baumgärtner;  and  we  find  Luther 
writing  to  him,  Oct.  12th,  1524: — "&  you  are  anxious  to  have 
your  Catherine,  come  here  at  once,  or  she  will  become  the  pro- 
perty of  another,  who  has  already  got  her  with  him  in  his  house. 
Still,  she  has  not  yet  overcome  her  love  for  you.  And,  after  all, 
I  should  perhaps  be  better  pleased  that  you,  having  a  prior  title» 
should  be  united  to  her." 


HEMOIB.  IxXV 

Bays  he,  **  in  obedience  to  my  father's  commands,  and  hastened 
the  consummation,  in  order  to  prevent  impediments,  and  stop 
the  tongues  of  slanderers."  It  appears  from  his  own  confessions, 
that  this  reformer  was  very  fond  of  Catherine  von  Bora,  and  used 
to  call  her  his  Kate,  which  occasioned  some  slanderous  reflec- 
tions :  and  therefore,  says  he,  "I  married  of  a  sudden,  not 
only  that  X  might  not  be  obliged  to  hear  the  clamours  which 
I  knew  would  be  raised  against  me,  but  to  stop  the  mouths 
of  those  who  already  reproached  me."  Luther  also  gives  us 
to  understand  that  he  did  it  partly  as  concurring  with  his  grand 
scheme  of  opposing  the  catholics.  '*  See,"  says  he,  "  because 
they  are  thus  mad,  I  have  so  prepared  myself,  that,  before  I  die, 
I  may  be  found  by  God  in  the  state  in  which  I  was  created,  and, 
if  possible,  retain  nothing  of  my  former  popish  life.  Therefore 
let  them  rave  yet  more,  and  this  will  be  their  last  farewell ;  for 
my  mind  presages  that  I  shall  soon  be  called  by  God  unto  his 
grace:  therefore,  at  my  father's  commands,  I  have  taken  a 
wife."  In  another  letter  he  speaks  thus :  ''  I  hope  I  shall  live  a 
Httle  longer,  and  I  would  not  deny  this  last  obedience  to  my 
&ther,  who  required  it  in  hopes  of  issue,  and  also  to  confirm  the 
doctrines  I  have  taught." 

Luther,  notwithstanding,  was  not  himself  altogether  satisfied 
with  these  reasons.  He  did  not  think  the  step  he  had  taken 
could  be  sufficiently  justified  upon  the  principles  of  human  pru- 
dence ;  and  therefore  we  find  him,  in  other  places,  endeavour- 
ing to  account  for  it  from  a  supernatural  impulse.  "  The  wise 
men  amongst  us  are  greatly  provoked,"  says  he ;  "  they  are 
forced  to  own  the  thing  to  be  of  God ;  but  the  disguise  of  the 
persons  under  which  it  is  transacted,  namely,  of  the  young  woman 
andmyself,  makes  them  think  and  say  everything  that  is  wicked." 
And  elsewhere :  "  The  Lord  brought  me  suddenly,  when  I  was 
thinking  of  other  matters,  to  a  marriage  with  Catherine  von  Bora, 
the  nun."    His  party  seem  also  to  have  favoured  this  supposition. 


Ixxvi  MEMOIS. 

Thus  says  Melaodihon :  "  As  for  the  unreasonableneäB  and  want 
of  consideration  in  this  marriage,  on  which  account  our  adyersa- 
ries  will  chiefly  shmder  us,  we  must  take  heed  lest  that  disturb 
us :  for  perhaps  there  is  some  secret>  or  something  diyine  couched 
under  it,  concerning  which  it  does  not  become  us  to  inquire  too 
curiously ;  nor  ought  we  to  regard  the  scoffs  of  those  who  exer- 
cise neither  piety  towards  God,  nor  virtue  towards  men."    But 
whether  there  was  anything  divine  in  it  or  not,  Luther  found 
himself  extremely  happy  in  his  new  state,  and  especially  after 
his  wife  had  brought  him  a  son»    "  My  rib  Kate,"  says  he,  in  the 
joy  of  his  heart,  '*  desires  her^ompliments  to  you»  and  thanks 
you  for  the  favour  of  your  kind  letter.    She  ia  very  well,  through 
God's  mercy.    She  is  obedient  and  complying  with  me  in  all 
things,  and  more  agreeable,  I  thank  God,  than  I  could  have  ex- 
pected ;  so  that  I  would  not  change  my  poverty  for  the  wealth 
of  Crodsus."    He  was  heard  to  say,  Seckendorf  tells  us,  '*  that  he 
would  not  exchange  his  wife  for  the  kingdom  of  France,  nor  for 
the  riches  of  the  Venetians,  and  that  for  three  reasons :  first, 
because  she  had  been  given  him  by  God,  at  the  time  when  be 
implored  the  assistance  of  the  Holy  Ghost  in  finding  a  good 
wife :    secondly,  because,  though  she  was  not  without  faults, 
yet  she  had  fewer  than  other  women :  and,  thirdly,  because  she 
religiously  observed  the  conjugal  fidelity  she  owed  him."    There 
was  at  first  a  report  that  Catherine  vcnol  Bora  was  brought  to  bed 
soon  after  her  marriage  with  Luther ;  but  Erasmus,  who  ti  rote 
that  news  to  one  of  his  friends,  acknowledged  the  falsehood  of  it 
a  little  after,  in  one  of  his  letters,  dated  the  13th  of  March,  1526: 
*' Luther's  marriage  is  certain  ,*  the  report  of  his  wife's  being  so 
speedily  brought  to  bed  is  false;  but  I  hear  she  is  now  with 
chud.     If  the  common  story  be  true,  that  antichrist  shall  be 
be  bom  of  a  monk  and  a  nun,  as  some  pretended,  how  many 
thousands  of  antichrists  are  there  in  the  world  already  P    I  was 
in  hopes  that  a  wife  would  have  made  Luther  a  little  tamer: 


KBHOIB.  Ixxvii 

bot  he,  canftmj  to  all  expeotation,  Lu  puUiahed,  indeed,  a  most 
elaboirate,  bat  as  Timlent  a  book  against  me,  as  ever  he  wrote. 
What  will  become  of  the  pacific  Eraamns,  to  be  obliged  to  de- 
scend upon  the  stage  at  atimeoi  li&  when  gladiators  are  nsnally 
dismissed  from  the  service,  and  not  only  to  fight,  bat  to  fight 
withbeasta!" 

In  the  mean  time  the  distarbanees  in  Germany  increased 
every  day ;  and  the  war  with  the  Turks,  which  broaght  the  em« 
pire  into  danger,  forced  Charles  V.  at  length  to  call  a  diet  at 
Spires  by  his  letters.  May  24th,  1525.  After  he  had  given  the 
reasons  why  the  diet  was  not  held  the  year  b^ore,  as  it  was 
^pcnnted,  he  said,  ^That  it  was  not  becauae  he  thought  that 
the  imperial  diets  ought  not  to  meddle  with  matters  of  religion ; 
for  he  acknowledged,  that,  on  the  contrary,  it  was  his  duty  to 
protect  the  Christian  religion,  to  maintain  the  righto  settled  by 
their  ancestors,  and  to  prevent  novelties  and  pernicious  doctrines 
from  arising  and  spreading ;  but  that,  being  certified  that  the 
edict  of  Worms  was  not  executed  in  some  parts  of  Germany, 
that  there  had  been  commotions  and  rebellions  in  some  places, 
that  the  princes  and  members  of  the  empire  had  many  quarrels 
among  themselves,  that  the  Turk  was  ready  to  break  in  upon 
the  territories  of  the  empire,  and  that  there  were  many  disorders 
which  needed  a  reformation,  he  had  therefore  appointed  an  im* 
perial  diet  to  meet  at  Augsburg  upon  the  1st  of  October."  Few 
of  the  princes,  howeyer,  being  able  to  meet  at  Augsburg,  on 
account  of  the  popular  tumults  which  prevailed,  the  diet  was 
prorogued,  and  fixed  again  at  Spires,  where  it  was  held  ui  June, 
1526.  The  emperor  was  not  present  in  person :  but  Ferdinand, 
his  brother,  and  six  other  deputies,  acted  in  his  name.  The 
elector  of  Saxony,  and  the  landgrave  of  Hesse,  who  were  of 
Luther's  party,  came  to  it.  At  the  opening  of  it,  upon  the  25th, 
the  emperor's  deputies  proposed  such  things  as  were  to  be  the 
sohfject  of  consultation,  and  said,  *'  That  it  was  the  emperor'a 


Ixxviii  MJSMOIJL, 

design  that  the  members  of  this  diet  shonld  prescribe  the  means 
of  secoring  the  Christian  religion,  and  the  ancient  discipline  of 
the  church  derived  to  ns  by  tradition ;  the  punishments  they 
should  suffer  who  did  anything  contrary ;  and  how  the  popish 
princes  might  assist  each  other  best  in  executing  .the  edict  of 
Worms."    The  deputies  nominated  to  debate  this  matter  were, 
among  others,  the  landgrave  of  Hesse;  Stormius,  deputy  of 
Strasburg ;  and  .Oressy,  deputy  of  I^uremberg,  who  embraced 
Luther's  doctrine ;  so  that  they  could  form  no  resolution  con- 
formable to  the  edict  of  Worms,  but  disputes  ensued,  and  things 
were  likely  to  end  in  a  rupture.    The  elector  of  Saxony,  land- 
grave of  Hesse,  and  their  party,  were  ready  to  withdraw ;  but 
Ferdinand,  and  the  emperor's  deputies,  foreseeing  that  if  the  diet 
broke  up  with  these  animosities,  and  came  to  no  conclusion,  all 
Germany  would  be  in  danger  of  falling  into  quarrels,  took  pains 
to  pacify  them,  and  brought  them  at  last  to  make  the  following  re- 
solution, viz. :  "  That  it  being  necessary  for  the  welfare  of  reUgion 
and  the  public  peace,  to  call  a  national  council  in  Germany,  or  a 
geWal  one  in  Christendom,  which  should  be  opened  within  a 
year,  deputies  should  be  sent  to  the  emperor,  to  desire  him  to 
return  to  Grermany  as  soon  as  he  could,  and  to  hold  a  council ; 
and  that,  in  the  mean  time,  the  princes  and  states  should  so 
demean  themselves  concerning  the  edict  of  Worms,  as  to  be 
able  to  give  an  account  of  their   carriage  to  God  and  the 
emperor." 

Before  this  resolution  of  the  diet  appeared,  the  elector  of 
Saxony  and  landgrave  of  Hesse  proposed  to  the  deputies  of 
Strasburg  and  Nuremberg  to  make  a  league  in  the  defence  of 
those  who  should  follow  the  new  doctrine,  and  to  bring  the  cities 
of  Frankfurt  and  Ulm  into  it ;  but  the  deputies  could  then  give 
no  other  answer  than  that  they  would  consult  their  cities  about 
it.  Affairs  were  now  in  great  confusion  in  Germany,  and  they 
were  not  less  so  in  Italy ;  for  a  quarrel  arose  between  the  pope 


MEMOIB.  Ixxix 

and  the  emperor,  during  wliich  Some  was  twice  taken  and  the 
pope  imprisoned.  While  the  princes  were  thus  employed  in 
quarrelling  with  each  other.  Lather  persisted  in  carrying  on  the 
work  of  the  Beformation  as  well  as  by  opposing  the  papists,  as 
by  combating  the  anabaptists  and  other  fanatical  sects ;  which, 
having  taken  the  advantage  of  his  contest  with  the  church  of 
Eome,  had  sprang  up  and  established  themselves  in  several 
places.  In  1527,  Luther  was  suddenly  seized  with  a  coagulation 
of  the  blood  about  the  heart,  which  had  like  to  have  put  an  end 
to  his  life ;  but,  recovering  from  this,  he  was  attacked  a  second 
time  with  a  spiritual  temptation  which  he  calls  "Colaphus 
Satan» — a  blow  of  Satan."  He  seemed,  as  he  tells  us,  to  per- 
ceive at  his  le&  ear  a  prodigious  beating,  as  it  were  of  the  waves 
of  the  sea,  and  this  not  only  within,  but  also  without  his  head ; 
and  so  violent  withal,  that  he  thought  every  moment  he  was 
going  to  expire.  Afterwards,  when  he  felt  it  only  in  the  inner 
part  of  his  head,  he  grew  ahnost  senseless,  was  all  over  chilly, 
and  not  able  to  speak ;  but,  recovering  himself  a  little,  he  applied 
himself  to  prayer,  made  a  confession  of  his  faith,  and  lamented 
grievously  his  unworthiness  of  martyrdom  which  he  had  so  often 
and  so  ardently  desired.  In  this  situation  he  made  a  will,  for  he 
liad  a  son,  and  his  wife  was  again  with  child,  in  which  he  recom- 
mended his  family  to  the  care  of  heaven:  "Lord  God,"  says  he, 
"1  thank  thee  that  thou  wouldst  have  me  poor  upon  earth,  and 
a  beggar.  I  have  neither  house,  nor  land,  nor  possessions,  nor 
money  to  leave.  Thou  hast  given  me  a  wife  and  children ;  take 
them,  I  beseech  thee,  under  thy  care,  and  preserve  them  as  thou 
hast  preserved  me."  He  was,  however,  permitted  to  recover 
from  this  terrible  condition ;  bur  he  often  spoke  of  it  afterwards 
to  his  fiiends  as  one  of  the  severest  buffetings  he  had  ever 
received  from  Satan.  Perhaps  our  medical  readers  will  be  dis- 
posed to  consider  it  in  a  very  different  light. 
The  troubles  of  Germany  still  continuing,  the  emperor  was 


IXXX  MXMOIB. 

faroeä  to  call  a  diet  at  Spires  in  1529,  to  require  the  assistance  of 
the  princes  of  the  empire  against  the  Turks,  who  had  taken  Buda, 
and  to  find  out  some  means  of  allaying  the  contests  about  religion, 
which  increased  daily.  In  this  diet  were  long  and  viident  debates, 
after  which  the  decree  of  the  former  diet  of  Spires  was  again 
agreed  to,  in  which  it  was  ordered,  that  concerning  the  execution 
of  the  edict  of  Worms,  the  princes  of  the  empire  should  act  in 
such  a  manner,  as  that  they  might  give  a  good  account  of  their 
.  management  to  God  and  the  emperor.  But»  because  some  had 
taken  occasion  from  these  g&aenl  terms,  to  maintain  all  sorts  of 
new  doctrines,  they  made  a  new  decree  in  this  diet»  to  explain 
that  of  the  former ;  by  which  it  was  appointed,  "  That  in  those 
places  where  the  edict  of  Worms  had  hitherto  been  observed, 
they  should  still  keep  to  the  execution  of  it,  till  a  council  should 
be  called  by  the  emperor;  that  those  who  had  taken  up  new 
opinions,  and  could  not  be  brought  to  quit  them  without  the 
hazard  of  some  sedition,  should  be  quiet  for  the  future,  and  not 
admit  of  any  alterations  till  the  meeting  of  the  council ;  that  the 
new  doctrine  about  the  eucharist,  which  had  been  started  of  late, 
should  not  be  entertained ;  that  the  mass  should  not  be  left  off, 
nor  the  celebration  of  it  be  hindered,  even  in  those  places  where 
the  reformed  doctrine  preyailed ;  that  the  anabaptists  should  be 
proscribed ;  that  the  ministers  of  the  word  of  Grod  should  preach 
it  according  to  the  interpretation  of  the  church,  and  should 
abstain  from  speaking  of  any  other  doctrines  till  the  council 
should  meet ;  that  all  the  provinces  of  the  empire  should  live 
in  peace,  and  not  eommit  acts  of  hostility  upon  one  another, 
under  a  pretence  of  religion ;  and  that  one  prince  should  not 
protect  the  subjects  of  another." 

The  elector  John  of  Saxony  {{<xr  Frederic  was  dead),  the 
elector  of  Brandenburg,  Ernest  and  Francis,  dukes  of  Lunen- 
burg, the  landgrave  of  Hesse,  and  the  prince  of  Anhalt,  protested 
against  this  deeree  of  the  diet.    Their  reasons  were,  "  That  thay 


MEHOIB.  Ixxxi 

ongbt  not  to  do  anything  to  infringe  upon  the  detenmnation  of 
tbe  foilner  diet,  whidi  had  granted  liheriy  in  risligion,  till  the 
holding  of  the  council ;  that  that  reeohition  having  been  taken 
hj  the  nnanimouB  consent  of  all  the  members  of  the  empire, 
eonld  not  be  repealed  bnt  by  the  like  consent ;  that,  in  the  diet 
of  Nniemberg,  the  original  cause  of  all  the  difforences  in  reli- 
gion was  searched  into,  and  that,  to  aUay  them,  they  had  offered 
to  the  pope  eighty  artides,  to  which  his  holiness  had  given  no 
answer ;  that  the  effect  of  their  consultations  had  always  been, 
that  the  best  way  to  end  disputes  and  reform  abuses  was  to  hold 
a  council ;  that  they  could  not  suffer  opinions  to  be  farced  from 
them,  which  they  judged  true  and  agreeable  to  the  word  of  GK)d, 
h^ore  the  council  was  held ;  that  their  ministers  had  proved,  by 
invincible  arguments  taken  out  of  Scripture,  that  the  popish  mass 
was  contrary  to  the  institution  of  Jesus  Christ  and  the  practice 
(^the  apostles,  so  that  they  could  not  agree  to  what  was  ordered 
in  the  diet ;  that  they  knew  the  judgment  of  their  churches  con-« 
eeming  the  presence  of  the  body  and  blood  of  Christ  in  the 
encharist ;  but  that  they  ought  not  to  make  a  decree  against 
those  who  were  of  a  contrary  opinion,  because  they  were  neither 
nunmoned  nor  heard ;  that  they  could  indeed  venture  to  approve 
of  the  clause  about  preaching  the  gospel  according  to  the  inter- 
pretation received  in  the  church,  since  that  did  not  determine  the 
matter,  it  being  yet  in  dispute  what  was  the  true  ehurch ;  that 
there  was  nothing  more  certain  than  the  word  of  Qod  itself, 
which  explains  itself,  and  therefore  they  would  take  care  that 
nothing  else  should  be  taught  but  the  Old  and  New  Testament 
in  their  purity ;  thaf  they  are  the  only  infallible  rule,  and  that 
an  human  traditi(ms  are  uncertain ;  that  the  decree  of  the  former 
diet  was  made  for  the  preservation  of  peace,  but  that  this  last 
would  infallibly  beget  wars  and  troubles.  For  these  reasons 
they  could  not  approve  of  the  decree  of  the  diet,  but  yet 
would  do  nothing  that  should  be  blameworthy,  iall  a  council. 


Izxxii  MEMOIB. 

either  general  or  national,  should  be  held."  Fourteen  cities,  viz^ 
Strasburg,  Nuremberg,  Ulm,  Constance,  Eetlingen,  Windsheim, 
Memmingen,  Lindow,  Kempten,  Hailbron,  Isny,  Weissembnrg, 
Kortlingen,  St.  Grail,  joined  in  this  protestation,  which  was  pat 
into  writing,  and  published  April  19th,  1529,  by  an  instru- 
ment, in  which  they  appealed  from  all  that  should  be  done,  to 
the  emperor,  a  future  council,  either  general  or  national,  or  to 
unsuspected  judges ;  and  accordingly  they  appointed  deputies  to 
send  to. the  emperor,  to  petition  that  this  decree  might  be  re- 
voked. This  was  the  famous  protestation,  which  gave  the  name 
of  Protestants  to  the  reformers  in  Germany. 

After  this,  the  protestant  princes  laboured  to  make  a  firm 
league  among  themselves,  and  with  the  free  cities,  that  they 
might  be  able  to  defend  each  other  against  the  emperor,  and  the 
catholic  princes.  'This  league  had  been  several  times  proposed 
before ;  but,  after  the  protestation  just  related,  they  judged  it 
•necessary  not  to  delay  it  any  longer,  and  so  drew  up  a  form  of 
it  at  Nuremberg.    The  deputies  of  the  princes  and  cities  having 
met  at  Swaback,  the  affair  was  there  proposed ;  but  the  deputies 
of  the  elector  of  Saxony  alleging,  that  since  this  league  was 
made  for  the  security  of  the  true  Christian  doctrine,  they  ought 
all  unanimously  to  agree  about  this  doctrine;   they  ordered, 
therefore,  that  a  summary  of  their  doctrine,  contained  in  several 
heads,  should  be  read,  that  it  might  be  received,  and  approved 
unanimously  by  the  whole  assembly.    The  deputies  of  the  pro- 
testants,  at  the  diet  of  Spires,  soon  after,  viz.,  September  12th, 
waited  upon  the  emperor  at  Placentia,  where  he  stayed  a  little, 
as  he  returned  from  his  coronation  at  Bologna ;  and  assured  him, 
that  "their  masters  had  opposed  the  decree  of  that  diet  for  no 
other  reason  but  because  they  foresaw  it  would  occasion  many 
troubles ;  that  they  implored  his  imperial  majesty  not  to  think 
ill  of  them,  and  to  believe,  that  they  would  bear  their  part  in  the 
.war  against  the  Turks,  and  other  charges  of  the  empire,  accord- 


iCEHonc.  Ixxxiii 

ing  to  their  duty ;  that  they  begged  his  protection,  and  a  favour- 
able answer  to  the  memorial  they  had  presented  him."  The 
emperor,  content  with  their  submission,  promised  them  an 
answer  when  he  had  communicated  it  to  his  council :  and  Octo- 
ber 13th,  sent  them  word  in  writing,  that  "  the  decree  of  the  diet 
seemed  to  prevent  all  innovations,  and  preserve  the  peace  of  the 
onpire ;  that  the  elector  of  Saxony  and  his  allies  ought  to  ap- 
prove of  it ;  that  he  desired  a  council  as  much  as  they,  though 
Üiat  would  not  have  been  necessary,  if  the  edict  of  Worms  had 
been  duly  executed ;  that  what  had  been  once  enacted  by  the 
major  part  of  the  members  of  the  diet  could  not  be  disannulled 
bj  the  opposition  of  some  of  them ;  that  he  had  written  to  the 
elector  of  Saxony  and  others,  to  receive  and  execute  the  decree 
of  the  diet :  and  hoped  they  woxdd  the  sooner  submit  to  his- 
order,  because  union  and  peace  were  necessary  at  this  time, 
vhcn  the  Turk  was  in  Germany." 

The  deputies  having  received  this  answer,  drew  up  an  act  of 
appeal,  and  caused  it  tobe  presented  to  the  emperor;  which 
enraged  him  so  extremely,  that  he  confined  them  to  their  lodg- 
ings, and  forbade  them  to  write  into  Germany  upon  pain  of  death. 
One  of  the  deputies,  who  happened  to  be  absent  when  this  order 
was  given,  wrote  immediately  to  the  senate  of  Nuremberg  an 
account  of  what  had  passed ;  and  this  was  transmitted  to  the 
elector  of  Saxony,  the  landgrave  of  Hesse,  and  other  confede- 
rates, who  met  at  Smalkald  in  ITovember.  Here  it  was  first  of 
all  proposed,  to  agree  upon  a  confession  of  faith ;  which  accord- 
ingly was  prepared,  and  afterwards  ofiered  at  the  diet  of  Augs- 
burg, in  June,  1530.  The  emperor  would  not  suffer  it  to  be 
read  in  a  full  diet,  but  only  in  a  special  assembly  of  the  princes 
and  other  members  of  the  empire ;  after  which  the  assembly  was 
cÜsmissed,  that  they  might  consult  what  resolutions  should  be 
formed.  Some  thought  that  the  edict  of  Worms  should  be  put 
in  execution  ;  others  were  for  referring  the  matter  to  the  deci- 


Ixxxiv  DOMOIB. 

«ion  of  a  certain  number  of  honest,  learned«  and  indiffinrent 
persons;  a  third  party  were  for  having  it  eonfated  by  tlie 
eatholic  divines,  and  the  confutation  to  be  read  in  a  full  diet 
before  the  protestants;  and  these  prevailed.  The  protestauti 
afterwards  presented  an  apology  for  their  confession ;  but  the 
emperor  would  not  receive  it ;  they  were,  however,  both  made 
public.  Thia  confession  of  faith,  which  was  afterwards  caued 
**  The  confession  of  Augsburg,"  was  drawn  up  by  Melancthon, 
the  most  moderate  of  all  Luther's  followers,  as  was  also  the  apo* 
logy.  He  revised  and  corrected  it  several  times,  and,  as  Dupin 
tells  us,  could  hardly  please  Luther  at  last.  Maimbourg  says, 
however,  that  Luther  was  exceedingly  pleased  with  it,  when. 
Melancthon  sent  him  a  copy  of  it ;  and  Seck^idorf  allows  that 
Luther  was  very  glad  of  the  opportunity  which  was  offered  of 
letting  the  world  know  what  he  and  his  followers  taught.  It  was 
signed  by  the  elector  of  Saxony,  the  marquis  of  Brandenbiii]g, 
Ernest  and  Francis,  dukes  of  Brunswick  and  Lunenburg,  tiie 
landgrave  of  Hesse,  the  princes  of  Anhalt,  and  the  deputies  of 
the  cities  of  Nuremberg  and  Betlingen. 

Luther  had  now  nothing  else  to  do  but  to  sit  down  and  0(m- 
template  the  mighty  work  he  had  finished ;  and  the  remainder 
of  his  life  was  spent  in  exhorting  princes,  states,  and  universi- 
ties, to  confirm  the  refcnrmation  which  had  been  brought  aboat 
through  him,  and  in  publishing  from  time  to  time  such  writ- 
ings as  might  encourage,  direct,  and  aid  them.  The  emperor 
threatened  temporal  punishments  with  armies,  and  the  pope 
eternal  with  bulls  and  anathemas ;  but  Luther  cared  for  none 
of  their  threats.  His  friend  and  coadjutor  Melancthon  was 
not  so  indifferent,  owing  to  the  moderation  and  diffidence  of 
his  temper ;  and  hence  we  find  many  of  Luther's  letters  written 
on  purpose  to  comfort  him  under  his  anxieties.  "  I  am,"  cnys 
he,  in  one  of  these  letters,  ''much  weaker  than  you  in  private 
conflicts,  if  I  may  call  those  conflicts  private  which  I  have 


ItEKOIB.  IXXXV 

^  devil ;  bat  you  are  much  weaker  tiian  me  in.  puUic.  You 
sre  all  diffidence  in  tlie  public  cause ;  I,  on  the  contrary,  am 
rery  sanguine,  because  I  am  confident  it  is  a  just  and  a  true 
cause,  the  csose  of  Grod  and  of  Christy  which  need  not  look  pale 
and  tremble ;  whereas  the  case  is  very  different  with  me  in  my 
prirate  conflicts,  who  am  a  very  miserable  sinner,  and  therefore 
hare  great  reason  to  look  pale  and  tremble.  Upon  this  account 
it  is,  that  I  can  be  almost  an  indifferent  spectator  amidst  all  the 
noisy  threats  and  bullyings  of  the  papists ;  for  if  we  fall,  the 
kingdom  of  Christ  £dls  with  us ;  and,  if  it  should  fall,  I  had 
lather  fall  with  Christ  tiian  stand  with  Cesar."  So  again  a 
little  further :  **  You,  Melancthon,  cannot  bear  these  disorders, 
and  labour  to  have  things  transacted  by  reason,  agreeably 
to  that  8|wit  of  calnaness  and  moderation  which  your  philosophy 
dictates.  You  might  as  well  attempt  to  be  mad  with  reason. 
Bo  not  you  see  that  the  matter  is  «itirely  out  of  your  power 
and  numagement,  and  that  even  Christ  himself  forbids  your 
meaamres  to  take  place  P"    This  letter  was  wnttea  in  1530. 

In  1533  Luther  wrote  a  consolatory  episäe  to  the  citizens  of 
Oschatz,  who  had  suffered  some  hardships  for  adhering  to  the 
Angsbutg  confession  of  faith ;  in  which,  among  other  things,  he 
aays,  "  The  devil  is  the  host,  and  the  world  is  his  inn,  so  that 
wherever  you  come,  you  shall  be  sure  to  find  this  ugly  host.'' 
He  had  also  about  this  time  a  warm  controversy  with  George, 
duke  of  Saxony,  who  had  such  an  aversion  to  Luther's  doctrine, 
that  he  obliged  his  subjects  to  take  an  oath  that  they  would  never 
embrace  it.  Sixty  or  seventy  citizens  of  Leipsig,  however,  were 
found  to  have  deviated  a  little  fix>m  the  catholic  doctrine 
in  gome  point  or  other,  and  they  were  known  previously  to  have 
consulted  Luther  about  it ;  on  which  George  complained  to  the 
eleetar  John,  that  Luther  had  not  only  abused  his  person,  but 
alao  preached  up  rebellion  among  his  subjects.  The  elector 
ordered  Luther  to  be  acquainted  with  this,  and  to  be  told  at  the 


IxXXVi  HIHOIS. 

same  time,  that  if  He  did  not  clear  himself  of  the  charge,  he 
could  not  possibly  escape  pnnishment.  Lather,  however,  easily 
refuted  the  accusation,  by  proTing  that  he  had  been  so  far  from 
stirring  up  his  subjects  against  him  on  the  score  of  religion, 
that,  on  the  contrary,  he  had  exhorted  them  rather  to  un- 
dergo the  greatest  hardships,  and  even  to  suffer  themselyes  to  be 
banished. 

In  1534,  the  Bible,  translated  by  him  into  C^erman,  was  first 
printed,  as  the  old  privilege,  dated  at  Bibliopolis,  under  the 
elector's  own  hand,  shows,  and  was  published  the  year  after. 
He  also  published  this  year  a  book  "against  masses  and  the  con- 
secration of  priests,"  in  which  he  relates  a  con£Brence  he  had 
with  the  devil  upon  those  points ;  for  it  is  remarkable  in  Luther's 
whole  history,  that  he  never  had  any  conflicts  of  any  kind  within, 
which  he  did  not  attribute  to  the  personal  agency  of  the  devil.* 
Li  February,  1537,  an  assembly  was  held  at  Smalkald  about 
matters  of  religion,  to  which  Luther  and  Melancthon  were  called. 
At  this  meeting  Luther  was  seized  with  so  dangerous  an  illness, 
that  there  was  no  hope  of  his  recovery.  He  was  afflicted  with 
the  stone,  and  had  a  stoppage  of  urine  for  eleven  days.  Li  this 
condition  he  insisted  on  travelling,  notwithstanding  all  his  Mends 
could  do  to  prevent  him :  his  resolution,  however,  was  attended 


*  On  this  subject  the  following  expressions  are  recorded  of 
Luther : — "  When  the  devil  comes  to  me  in  the  night,  I  give  him 
these  and  the  like  answers : — '  Devil !  I  must  now  sleep,  for  the 
command  and  ordinance  of  God  is,  that  we  should  labour  by 
day,  and  sleep  by  night.'  Then,  if  he  goes  on  with  the  old  story, 
and  accuses  me  with  being  a  sinner,  I  say  to  vex  him,  *  Holy 
Satan,  pray  for  me  /'  or  else,  *  Physician,  heal  thyself!* "  "  if 
you  would  comfort  one  who  is  unoer  temptation,  you  must  kill 
Moses  and  stone  the  law ;  if,  on  the  contrary,  he  becomes  him- 
self again,  and  forgets  his  temptation,  you  must  preach  the  law 
to  him ;  '  let  him  who  has  been  i^cted,  be  affltcted  no  more* 
The  best  way  to  drive  out  the  devil,  if  he  will  not  go  for  texts  of 
Scripture,  is  to  jeer  and  flout  him,  for  he  cannot  bear  scorn." 


HSMOIB.  Ixxxvii 

'with  a  good  effect,  for  the  night  after  his  departure  he  began  to 
be  better.  As  he  was  carried  along  he  made  his  will,  in  which 
lie  bequeathed  his  detestation  of  popery  to  his  friends  and  breth- 
ren ;  agreeably  to  what  he  often  used  to  say,  *'  Pestis  eram 
mens,  moriens  ero  mors  tua,  papa ;"  that  is,  "  I  was  the  plague 
of  popery  in  my  life,  and  shall  be  its  destruction  in  my  death." 

This  year  the  court  of  Borne,  finding  it  impossible  to  deal  with 
the  protestants  by  force,  begau  to  haye  recourse  to  stratagem. 
They  affected,  therefore,  to  think,  that  though  Luther  had  indeed 
carried  things  to  a  violent  extreme,  yet  what  he  had  pleaded  in 
defence  of  these  measures  was  not  entirely  without  foundation. 
They  talked  with  a  seeming  show  of  moderation ;  and  Pius  III., 
who  succeeded  Clement  YII.,  proposed  a  reformation  first 
among  themselyes,  and  even  went  so  far  as  to  fix  a  place  for  a 
council  to  meet  at  for  that  purpose.  But  Luther  treated  this 
farce  as  it  deserved  to  be  treated ;  unmasked  and  detected  it  im- 
mediately ;  and,  to  ridicule  it  the  more  strongly,  caused  a  pic- 
ture to  be  drawn,  in  which  was  represented  the  pope  seated  on 
hi^h  upon  a  throne,  some  cardinals  about  him  with  foxes*  tails, 
and  seeming  to  evacuate  upwards  aud  downwards,  ''sursum 
deorsum  repurgare,"  as  Melchior  Adam  expresses  it.  This  was 
ßxed  against  the  title-page  to  let  the  readers  see  at  once  the 
scope  and  design  of  the  book ;  which  was,  to  expose  that  cunning 
and  artifice  with  which  those  subtle  politicians  affected  to  cleanse 
and  purify  themselves  from  their  errors  and  superstitions.  Luther 
published  about  the  same  time  "  A  Confutation  of  the  pretended 
i^rant  of  Constantino  to  Sylvester  bishop  of  Bome,*'  and  also 
"Some  letters  of  John  Huss,"  written  from  his  prison  at  Con- 
stance to  the  Bohemians. 

In  this  manner  he  was  employed  till  his  death,  which  happened 
in  1546.  That,  year,  accompanied  by  Melancthon,  he  paid  a  visit 
to  his  own  country,  which  he  had  not  seen  for  many  years,  and 
returned  again  in  safety.    But  soon  after  he  was  called  thither 


«£;«m  b^  tiie  eark  of  Maasfeldt^  to  wmpoae  «ame  di^^ 
liad  aiisea  aboiä;  t&eir  boufidaries.    Se  bad  mot  been,  xoed  to 
BitehiBfltten?  InrtbeoMise  Iiewas  bom  flt£iridben 
te!mtorf<]f  Maoi^ldt,  he  ww  wiSiiig  to  do  bk  ooostxy  wfcst 
«emce  be  oooll,  ev«ii  la  this  ^^.    FimnluAg  kk  kest  Beznon, 
ihfir&^re,  «t  Wittcniberg,  JjfljniB]^ 

«nd  at  HaUm  fkaamy  lodged  witk  JuBtos  Jonai^  wUk  "spkom  he 
Kta^rod  three  di^  beennse  äke  wiUxmi  wbpb  oat.  OfttbeSSthbe 
pansed ov«r the  liTsriridi  kk  tlxree  eons,  and  Jchu» ;  and hmg 
in  flome  dai^fer,lie  said  to  the  doctor, ''  DoBOt  j&atkhBk,T^waM 
Tejoioe  the  devÜ  «Koeedmgly,  if  I  and  yoa,  aetd  my  three  wbob, 
fihoald  be  <&?owiied  f*  When  he  entefed  the  teixitoneB  of  tüie 
earl  of  Masfileidt,  he  ^ptm  ziecei^ed  by  100  hoTseniesi  or  more,  and 
condacted  in  a  very  honourable  manner ;  but  was  «t  the  same 
time  90  Tery  ill  tiiat  it  was  feared  he  woold  die.  He  said  that 
these  fits  <f£  sidcneBs  <^bea  came  vifon  him  vhea  lie  hkA  any 
great  bmoiess  to  nndertak»:  of  tiiis,  boiiwer,  be  did  Bot  xeeo- 
ver,  bat  died  Pebniary  18th,  in  hk  8ixty4hiid  year.  A  HtÜe 
before  he  expirod,  he  adaaoniäied  titose  that  weoe  aJboat  him  to 
pray  to  God  for  the  prc^»agation  of  the  gospel ;  "  becavae,"  aaid 
ke,  **  the  conncii  of  SVsent,  irhldi  had  sat  onoe  or  twioe,  a&d  the 
pope,  will  devise  strange  tilings  against  it."  Soon  wifter,  his 
body  was  put  into  a  leadi«[i  eoffin,  and  earned  with  foneoml  pomp 
to  ihe  chnidi  at  S^ebrai,  when  Jonas  preached  a  senaon  upon 
l&e  occasion,  31»)  eaxk  of  Mansfeidt  desired  äiat  hk  body  shocdd 
be  inten?ed  in  their  territories ;  but  ihe  ^ecAor  of  Saaoony  ia- 
sasted  upon  hk  being  brought  back  to  Wittembefg,  which  was 
accordingly  d<me ;  and  there  he  was  buried  with  Hie  greatest 
pomp  that  perhaps  oyer  happened  to  any  prifite  man.  IMnees, 
era4s,  nobks,  and^todents  willioat  nnmber,  attended  the  proces- 
non  ?  and  Mdbnethcm  made  hk  fnneral  ondaon. 

A  thousand  fake^oods  were  invented  by  the  pi^kts  about  his 
death.    Some  said  liiat  he  died  suddenly ;  others,  tiiat  he  kfflfld 


lOEKOift.  Ixxnz 

laBsetf;  GdM«,1]iat  Use  denl  itnoigMIiim;  otiiea»  tint  In 
eotpae  rtaiik  so  «boBiiiiiflJbly  that  tiMj  wo»  ifoieedtoleaTe  it  m 
Ike  ««f  as  it  m»  cnried  to  be  interred.  Similsr  älnden  W6n 
«f«A  baveoAeA  albootlik  dMäi,  wliiie  lio  wm  yet  dfive;  for  «  pta- 
piilflt  iras  f«1Ariied«tNii|)l6S»ii]idmoäi0r{ilaoeiofI1d^,  ti» 
jnr  before,  ^dieneia  was  giro&iliefclJovniigaieoDiiiit:  ^'Liriiiflr, 
being  da^eioasly  «dc,  denized  to  ooouiiiinii^^ 
isbeliad  i«oeivedtheTial»aim.  As  he  was  djringylie  dennd 
ioB  body  mi^t  bo  laid  upon  iha  altar,  to  be  adored;  but  tint 
iMpiestbei]igaegiMted,bewaBbaried.  Wheiwio!  atlnBiBtav 
ment  there  arose  a  furious  tempest,  as  if  the  world  was  at  an  end ; 
todüie  tenor  was  vBironHl.  SoBae,mliAangtheirhaiid8i]pto 
heaven,  iiereävedtiiat  the  host,  idnchiiiedeccaaedbadpiesoBied 
to  take,  was  «nspeaded  ia  the  air$  apoa  whieh  it  waa  gathered 
«p  irith  gzeat  Teaexatioii,  and  hid  in  a  sacred  pbee,  and  the 
tempest  eeaaed  to  the  ipreaeDt ;  bat  it  aroae  the  ai^t  ftilowing 
wiih  greater  foj,  and  £lled  the  whole  town  wiiliocBisternatioii; 
and  the  next  day  Lather^  eefnilchre  was  iSrand  open  and  enptf » 
«d  a  aidpkareom  stendi  pcooeeded  £rom  k,  wiiidk  Bohodj  ooaJd 
baar.  läeasaastanta  l^n^  of  it,  and  manj^^theaa  repented» 
aidiirtinnedtotiieoaiholieclraieh."  We  have  related  this  as  a 
ipedmen  c£  the  insntasaabie  fiilsdioods  thai  the  papista  have 
iufvented  aboait  Lotiier;  in  whidi,  as  Eajle  obeerres  wary  traly, 
thej  haaroaiiewn  bo  regard  either  to  probabiiibf,  or  to  the  roles 
cf  the  art  ti  aiaadcaing,  bat  hav«  aasmned  aü  liie  eonfidenoe  of 
thoae  who  Mlj  believe  äat  the  pabüc  will  blindijand  iaipliieaäy 
feerave  their  stories,  lie  they  ever  so  abanrd  and  ineiedible. 
Lather,  luowerer,  to  |^  Üie  most  ^[betoal  mMatioa  of  tiiis 
aoooont  of  his  dealii,  pubHahed  an  advertiaanent  of  hk  being 
afire;  and  wrote  a  book  at  the  same  tone  to  prove  tisaf  Papacy 

vas  Ibmided  by  the  de^"  Amidst  all  this  malieo  of  the 
pq^aata  twvaids  jAther,  we  mast  not  forget  a  generooa  action 
of  the  «BBperorC!h«riesT.  which  is  an  exertion  to  it.    WMfe 


HC  MEHOIB. 

Charles*  troops  quartered  at  Wittemberg  in  1547,  one  year  after 
Lather's  death,  a  soldier  gare  Lather's  effigies,  in  the  church 
of  the  castle,  two  stabs  with  his  dagger;  and  the  Spaniards 
earnestly  desired  that  his  tomb  might  be  palled  down,  and  his 
bones  dug  up  and  burnt :  but  the  emperor  wisely  answered,  "  I 
have  nothing  further  to  do  with  Luther;  he  has  henceforth 
another  judge,  whose  jurisdiction  it  is  not  lawful  for  me  to  usurp. 
Snow,  that  I  make  not  war  with  the  dead,  but  with  the  liviog, 
who  still  make  war  with  me."  He  would  not  therefore  suffer  his 
tomb  to  be  demolished ;  and  he  forbad  any  attempt  of  that  nature 
upon  pain  of  death. 

After  this  long,  but  we  trust,  not  uninteresting  account  of  the 
great  founder  of  the  Beformation,  we  shall  select  only,  on  the 
part  of  the  Boinan  catholics,  the  opinion  of  Pere  Simon  respect- 
ing his  talents  as  an  interpreter  of  scripture,  for  this  is  a  part  of 
his  character  which  must  appear  very  important,  as  he  was  the 
£rst  who  boldly  undertook  to  reform  an  overgrown  system  of 
idolatry  and  superstition  by  the  pure  word  of  Grod.  '*  Luther," 
says  this  critical  author,  "  was  the  first  protestant  who  rentured 
to  translate  the  Bible  into  the  vulgar  tongue  £r6m  the  Hebrew 
text,  although  he  understood  Hebrew  but  very  indifferently.  As 
he  was  of  a  free  and  bold  spirit,  he  accuses  St.  Jerome  of  ignorance 
in  the  Hebrew  tongue ;  but  he  had  more  reason  to  accuse  him- 
self of  this  £Eiult,  and  for  having  so  predpitately  undertaken  a 
work  of  this  nature,  which  required  more  time  than  he  employed 
about  it.  Thus  we  find  that  he  was  obliged  to  review  his  transla- 
tion, and  make  a  second  edition ;  but,  notwithstanding  this  review, 
the  most  learned  protestants  of  that  time  could  not  approve  of 
either  the  one  or  the  other,  and  several  of  them  took  the  liberty 
to  mark  the  faults,  which  were  very  numerous."  Li  another  place 
he  speaks  of  him  not  as  a  translator,  but  as  a  commentator,  in 
the  following  maimer :  *'  Lather,  the  Grerman  protestants'  patri- 
arch, was  not  satisfied  with  making  a  translation  of  the  whole  Bible 


ri». 


MEMOnt.  XCI 

both  from  the  Hebrew  and  Greek,  into  his  mother  tongue,  but 
thought  he  ought  to  explain  the  word  of  G^od  according  to  his 
own  method,  for  the  better  fixing  of  their  minds  whom  he  had 
drawn  to  his  party.*  But  this  patriarch  could  succeed  no  better 
in  his  commentaries  upon  the  Bible  than  in  his  translation.  He 
made  both  the  one  and  the  other  with  too  little  consideration ; 
and  he  very  often  consults  only  his  own  prejudices.  That  he 
might  be  thought  a  learned  man,  he  spends  time  to  no  purpose  in 
confuting  other  people's  opinions,  which  he  fancies  ridiculous. 
He  mixes  very  improperly  theological  questions  and  several  other 
things  with  his  commentaries,  so  that  they  may  rather  be  called 
lectures,  and  disputes  in  divinity,  than  real  commentaries.  This 
may  be  seen  in  his  exposition  on  Grenesis,  where  there  are  many 
idle  digressions.  He  thought,  that  by  reading  of  morality,  and 
bawling  against  those  who  were  not  of  his  opinion,  he  might 
Tery  much  illustrate  the  word  of  God ;  yet  one  may  easily  see  by 
his  own  books,  that  he  was  a  turbulent  and  passionate  man,  who 
had  only  a  little  flashy  wit  and  quickness  of  invention.  There  is 
nothing  great  or  learned  in  his  conmientaries  upon  the  Bible ; 
ererything  low  and  mean :  and  as  he  had  studied  divinity,  he  has 
rather  composed  a  rhapsody  of  theological  questions,  than  a  com- 
mentary upon  the  scripture  text :  to  which  we  may  add,  that  he 
wanted  imderstanding,  and  usually  followed  his  senses  instead  of 
his  reason." 


*  In  speaking  of  his  translations,  he  says : — **  I  sweat  blood 
and  water  in  my  efforts  to  render  the  Propnets  into  the  vulgar 
tongue.  Good  God  I  what  a  labour  to  make  these  Jew  writers 
speak  German.  They  struggle  furiously  against  giving  up  their 
beautiful  langnaf^^e  to  our  barbarous  idiom.  'Tis  as  though  jrou 
would  force  a  mghtingale  to  forget  her  sweet  melody,  and  sing 
hke  the  cuckoo."  (14m  June,  1528.)  He  says,  elsewhere,  that 
whilst  translating  the  Bible,  he  sometimes  occupied  several  weeks  / 
in  hunting  out,  and  meditating  upon  the  sig^iincation  of  a  single  / 
word. 


xcn  MBuont. 

This  ift  the  laagnage  of  tiiose  inihe  dbatrehof  Boaie  who  speak 
of  Latlier  inth  an j  degree  of  moderation ;  fer  tlie  generalitj 
allow  Ilim  neither  ports  nor  lesacDing»  nor  any  attainment  intel- 
lectoal  or  mosal.  They  teU  yon  that  he  was  not  only  no  divine, 
but  even  an  ontni^ns  enemy  and  calnmiuator  of  aU  kinds  of 
Boienee;  and  that  he  oaamutted  gross,  stupid,  and  abominnUe 
erxoffs  againBt  the  pfrmciples  of  dLTinity  and  philoac^y •  They 
aeonse  him  of  haying  (»nfessed,  that  alUr  strog^ing  to  ten  yean 
together  with  lus  eonscieiiee^  he  at  last  became  a  perfect  master 
of  it,  and  feU  into  atheism;  and  add,  thai  he  frequently  said  he 
would  renounce  his  portion  in  heaven,  pca?ided  G-od  wonld  allow 
him  a  pleaaantHfe  for  oinehnndred  years  QpoQ  earth«  And,leatwe 
dMKiU.  wvMider  that  such  mcmstrona  and  unheard  of  impiety 
should  be  foond  in  a  mere  human  creature,  they  make  no  scrapie 
to  say  that  an  incubus  begat  him.  These,  and  many  more  sudi 
scandalous  imputations,  Bayle  has  been  at  the  pains  to  eolleet, 
and  has  treated  them  wük  aß  the  contempt  and  jusi  indignation 
liiey  deserve. 

On  the  Protestant  side,  the  diaracter  given  of  Luther  bj  Dr» 
Sobcrtson,  seems,  oa  ike  whole,  the  most  just  and  impartial  that 
has  yet  appeared.  '*  As  he  was  nosed  by  Providence,'*  says  this 
ezedkat  historian,  ^  to  be  the  author  of  one  of  tlie  greatest  and 
most  interesting  revolatiflps  recorded  in  history,  there  is  not  any 
person,  perhaps,  whose  character  has  been  drawn  with  suck  <q3po- 
site  colours.  In  his  own  age,  one  party,  struck  with  horror  and 
inflamed  with  rage,  when  they  saw  with  what  a  daring  hand  he 
overturned  everything  which  they  held  to  be  sacred  or  valued  9» 
beneficial,  imputed  to  him  not  only  the  defects  and  vices  of  a  man, 
but  the  qualities  of  a  demon.  The  other,  warmed  with  the  ad- 
miration and  gratitude  iduck  they  thov^gfat  he  merifced,  aa  the 
restorer  of  light  and  liberty  to  the  Chiistzan  church,  ascribed  to 
him  perfections  above  the  condition  of  humanity,  and  viewed  all 
his  actions  with  a  veneration  bordering  on  that  which  should  be 


TtrunrnTTt-  xciu 


paid  only  to  tibote  who  are  guided  by  the  immediate  inspiration 
of  heaTeB.  It  ia  hie  ewa  conduct,  not  the  uBdiatingidshing  eea- 
Bure  or  ike  extraTi^ant  |»raiee  of  his  ecmtomporanes»  that  ought 
to  i^pulate  the  qioxiioas  o^  the  preaeot  age  eoneeming  him.  Zeal 
£ar  what  he  legarded  aa  truth ;  undaunted  intrepidity  to  main- 
tain  his  own  system ;  abilities,,  both  natural  and  acquired,  to  de-- 
fend  hk  pinäples ;  and  unwvtned  iodustry  in  propagating  th^n ; 
are  Tkt«ea  whidi  shine  so  conspicuously  in  erery  part  of  hia 
bciiaEnoua^  that  even  hit  enemlea  maati  aUcfw  hdm  to  have  pos- 
sessed them,  in  mm  eminent  degree.  To  these  may  be  added,  with 
equal  justice»  such  purity  and  eyen  austerify  oi  manners,  as  be> 
oBie  one  who  aasumed  the  character  of  a  reformer ;  such  sanctity 
of  Mh  aa  suited  the  doctrine  whieh  he  delir^nd ;  and  such  per» 
£Kt  diaualerestedness,  aa  aSbrds  no  sHght  presumption  of  hia 
anceriiy.  Su|>erior  to  all  selfish  considerations,  a  stranger  to 
the  ^gancaes  of  Üfe,  and  despising  its  pleasuresy  he  left  the 
honeuis  and.  emoluments  of  the  church  to  his  dis^ples,  remaining 
satisfied  hwiaetf  in  his  ctxginal  stateof  professor  in  the  unirersity, 
and  pastor  of  the  town  of  Wittemberg,  wkh  the  moderate  ap^ 
peintBieBts  ann^Eed  to  these  offices.  His  extraordinary  qualities 
were  aHiqred  by  no  inconnderable  mixture  of  human  frailties  and 
hvaan  posaioos.  These,  hower^,  were  of  such  a  nature,  that 
tbey  eaamot  be  imputed  to  malevolence  or  corruption  of  heart» 
but  secBs.  to  have  taken  their  rise  &om  the  same  source  with  many 
of  his  fxrtnes..*  His  mind,  forciUe  and  vehement  in  all  its  opera- 
tksm,  zovaad  by  great  olifeots,.  or  agitated  by  yiolent  passions. 


*  To  th»  sketch  may  be  added : — ^Luther  was  fond  of  simple 
eaioymentSL  He  often,  joined  his  guests,  in  their  musical  enter- 
tammenta,  and  played  at  skittles  with  them.  Melancthon  says 
of  him :  "  Whoever  was  familiarly  acquainted  with  Luther,  and 
knew  Ma  habits,  wiH  a&ow  that  ne  was  a  most  excellent  man, 
agreeable  and  gentle  in  society,  and  in  no  respect  doj^atic, 
or  a  lover  of  disputation,  yet  witli  all  the  gravity  becommg  hia 
character." 


XCiV  MEHOIB. 

broke  out,  on  many  occasions,  with  an  impetuosity  which  asto- 
nishes men  of  feebler  spirits,  or  such  as  are  placed  in  a  more 
tranquil  situation.  By  carrying  some  praiseworthy  dispositions 
to  excess,  he  bordered  sometimes  on  what  was  culpable,  and  was 
often  betrayed  into  actions  which  exposed  him  to  censure.  His 
confidence  that  his  own  opinions  were  well  founded,  approached 
to  arrogance;  his  courage  in  asserting  them,  to  rashness;  his 
firmness  in  adhering  to  them,  to  obstinacy ;  and  his  zeal  in  con- 
futing his  adversaries,  to^rage  and  scurrility.  Accustomed  him- 
self to  consider  eyerything  as  subordinate  to  truth,  he  expected 
the  same  deference  for  it  from  other  men ;  and,  without  nuiking 
any  allowances  for  their  timidity  or  prejudices,  he  poured  forth 
against  such  as  disappointed  him  in  this  particular,  a  torrent  of 
invectiye  mingled  with  contempt.  Eegardless  of  any  distinction 
of  rank  or  character  when  his  doctrines  were  attacked,  he  chastised 
all  his  adversaries  indiscriminately,  with  the  same  rough  hand : 
neither  the  royal  dignity  of  Henry  VHE.,  nor  the  eminent  learn- 
ing and  abilities  of  Erasmus,  screened  them  from  the  same  gross 
abuse  with  which  he  treated  Tetzel  or  Eckius. 

"  But  these  indecencies  of  which  Luther  was  guilty,  must  not 
be  imputed  wholly  to  the  violence  of  his  temper.  They  ought  to 
be  charged  in  part  on  the  manners  of  the  age.  Among  a  rude 
people,  unacquainted  with  those  maxims,  which,  by  putting  con- 
straint on  the  passions  of  individuals,  have  polished  society,  and 
rendered  it  agreeable,  disputes  of  every  kind  were  managed  with 
heat,  and  strong  emotions  were  uttered  in  their  natural  language 
without  reserve  or  delicacy.  At  the  same  time,  the  works  of 
learned  men  were  all  composed  in  Latin ;  and  they  were  not  only 
authorized,  by  the  example  of  eminent  writers  in  that  language, 
to  use  their  antagonists  with  the  most  illiberal  scurrility ;  but,  in 
a  dead  tongue,  indecencies  of  every  kind  appear  less  shocking 
than  in  a  living  language,  whose  idioms  and  phrases  seem  gross» 
because  they  are  familiar. 


HSMOIB.  XCT 

"In  passing  judgment  npon  the  characters  of  men,  we  ought 
to  try  them  by  the  principles  and  maxims  of  their  own  age,  not 
by^osB  of  another.  For,  although  virtue  and  vice  are  at  all 
times  the  same,  manners  and  customs  vary  continually.  Some 
parts  of  Luther's  behaviour  which  to  us  appear  most  culpable, 
gave  no  disgust  to  his  contemporaries.  It  was  even  by  some  of 
those  qualities  which  we  are  now  apt  to  blame,  that  he  was  fitted 
for  accomplishing  the  great  work  he  undertook.  To  rouse  man- 
kind, when  sunk  in  ignorance  or  superstition,  and  to  encounter 
the  rage  of  bigotry  armed  with  power,  required  the  utmost 
Tehemence  of  zeal,  as  well  as  a  temper  daring  to  excess.  A  gentle 
call  would  neither  have  reached,  nor  have  etcited  those  to  whom 
it  was  addressed.  A  spirit  more  amiable,  but  less  vigorous  than 
Lnther's,  would  have  shrunk  back  £rom  the  dangers  which  he 
braved  and  surmounted.  Towards  the  close  of  Luther's  life, 
though  without  any  perceptible  diminution  of  his  zeal  or  abilities, 
the  infirmities  of  his  temper  increased  upon  him,  so  that  he  grew 
daily  more  peevish,  more  irascible,  and  more  impatient  of  contra- 
diction. Having  lived  to  be  a  witness  of  his  own  amazing  success ; 
to  see  a  great  part  of  Europe  embrace  his  doctrines ;  and  to  shake 
the  foundation  of  the  papal  throne,  before  which  the  mightiest 
monarchs  had  trembled,  he  discovered,  on  some  occasions  symp« 
toms  of  vanity  and  self-applause.  He  must  have  been,  indeed, 
more  than  man,  if,  upon  contemplating  all  that  he  actually  accom- 
plished, he  had  never  felt  any  sentiments  of  this  kind  rising  in 
his  breast." 

His  works  were  collected  after  his  death,  and  printed  at  Wit- 
temberg  in  seven  volumes  folio.  Catherine  von  Bora  survived  her 
husband  a  few  years,  and  continued  the  first  year  of  her  widow- 
hood at  Wittemberg,  though  Luther  had  advised  her  to  seek 
another  place  of  residence.  She  went  from  thence  in  1547,  when 
the  town  was  surrendered  to  the  emperor  Charles  V.  Before 
her  departure,  she  had  received  a  present  of  fifly  crovms  from 


Cbristiai»  IIL,  klag  of  ])«iiiiark :  and  the  dreetov  <^  Ssseob j»  and 
the  count»  of  MansfekLty  gnwe  her  good  tokeBS  of  their  VJmni&by» 
With  theae  additiopfl  to- what  Luther  had  left  hec;  aha  was  enabled 
to  maintain  henrif  aad  her  uaodLy  haoadaondj.    Shoietnmed  ta 
Wittemherg  when  Üu»  tewiL  waa  reetoaed  to  the  eketor,  wheats 
fiho  HTed  a  yeirj  doToot  and  pkoa  life»  till  the  piagve  oUiged  ker 
to  leai^e  it  again,  in  1&52.  Sha  add  what  die  had  at  Witteanhef^g; 
saxi,  retiaeed  to  TargiEB»  with  a  zesolulioii.  to  end  her  life  there. 
An  nn&HrtuData  miadMoeo  heM  her  in  her  journ^  tluther»  whidb 
pioyed  fatal  to  h».    The  hersea  gxowing'  unnaLy»  and  attemptiii^ 
to  rtsn  awaj^  ahe  leaped  out  c^  the  yehifk»aiidhad  a  iiU,  of  whii^ 
she  died  abont  a  qaaorter  of  a  jear  after»  at  TorgHa»  Bee.  20th» 
1552.  She  waa  hnried  th^!e  in  thegceat  ^nich,  iriaoee  her  tonab 
and  efoillaph  are  atilL  to  bo  seen;  and  the  nniverailj  ol  Wütanst- 
berg,  whkh  was  theoL  at  Tcx^rau  becauae  the  pl^giie  lagped  at 
Wittembcxg»  Butde  a  pnbMe  pgoggniBiaia  ooneemiaig  the  fimMrai 
poxop.* 

Luthennianz  has  midergoae  aoaae  altenfüaot  ahwe  the  time  €if 
its  foonider.  Lsther  rejected  the  epistle  of  St.  Jamca^  as  incoii«- 
siatent  with  the  doetitflie^  of  Si.  F^ul^  in  rekiliott  to  jnatifieatkwi ; 
he  also  act  aaide  the  ApoeaLypse ;  both  which  are  now: 


*  AncEn  (the  Catholic  biographer)  gires  a  somewhat  diiSerent 
acwmnt  of  the  fest  days  of  Ijwther's  widow.  He  says  r  "  The 
Protestant  prxnees  soon,  forgot  her.  Some  years  after  the  deatk 
of  her  husband,  she  was  inrolved  in  the  deepest  distress,  and 
had  not  bread  to  give  her  children.  Even  king  Christian  gave 
her  asnstanee  on  only  one  oecaekm.  Altar  wanderuig  about, 
and  beggiiMT  her  bread  for  some  years,  she  died  in  1552,  at 
Torgan,  and  was  bnried  in  the  parish  church  there.  The  Petites 
Affiches  of  Altona,  for  the  I5th  of  IfTovember,  1837,  contains  the 
following  advtRPtisemeBt,  headed  "  Luth^'s  Orphans :" — 

"  These  ore  the  ehoMren  of  Joseph  Charle»  Lather,  bom  at 
Erfurt,  11th  November,  1792,  and  wno  returned  to  the  Catholic 
church.    He  died  in  Bohemia. 

^  M.  Behsthaler,  admisistiator  of  the  iostitation  ctf  St.  Martin, 


HXXOXB.  XCVll 

fimiTBMiI  in  the  "La&aam  church.  Lathet  redoeed  the  KUBiba 
et  saerameiitB  to  two,  viz.,  bsptisia,  and  the  eucharnt ;  but  he 
believed  the  impanation,  or  ooDaobstantiation :  that  is,  that  the 
matter  of  the  bread  and  wine  remain  witk  the  body  and  blood  of 
Christ ;  and  it  is  in  this  article,  that  the  main  difference  between 
the  Lutheran  and  l^üsh  chnrches  consists.  Luther  maintained 
the  mass  to  be  no  sacrifice ;  he  eacploded  the  adoration  of  the 
host»  anriddac  confession,  mentosioafl  wozka,  indnlgenoes,  pvr- 
galwiea»  As  wentap  of  images^  fte.  wkieh  had  been  mlrodaiced 
in  the  ooiraft  timeaof  the  SonialL  ekwr^  He  also  opposed  the 
daetDBe  of  firee-wiE;  naiiitaBMd  pradealinslioB ;  aaserted  that 
we  are  necessitafed  iil  all  we  do ;  that  ^  oar  actkms  dcme  in  a 
state  of  sin,  and  even  the  Tictues  themaelyea  of  heathens,  are 
crunea ;  thaifc  we  an  jasti&Bd  amkj  by  tke  niants  and  aatiiifaetion 
of  Christ.  He  also  opposed  the  iastiugs  in  the  Boman  chnrch, 
menaatiisal  tows,  the  celibacy  of  the  dergy,  &e. 


erected  at  Erfurt  in  honour  of  Luther,  has  receiTed  these  poor 
orphans  under  his  care.  ^ 

**  On  Maj  Gth,  1830»  Antony»  the  eldest,  bom  in  1821,  came 
to  the  ancient  convent  of  the  Augustines.  Instructed  in  thifr 
principles  of  the  Befonnatinii»  he  made  hia  first  communion  at 
Easter.  He  has  since  heesx  apprenticed  to  a  eabinet-mAker. 
Two  of  his  sisters,  Mary  and  Ann,,  axe  at  aerviee  in.  an  inn  ;  the 
youngest,  Theresa,  ia  at  sehooL'* 

M.  B^nthttler  made  this  appeal  to  his  co-rel^ionists  (th« 
Proftestanta)  with  scarcely  any  ei^t.  Frankfiirt-on-the^Miaiie 
and  Leipadg  aenfc  fifty  tiialers,  and  that  waa  all. 


THE 

CATECHISM  OF  DE.  MARTIN  LUTHER, 


I.    THE  FIEST  HEAD. 
The  Holy  Ten  Commandments  of  God,  ob  the  DEOALoanE. 

God  spake  these  words,  and  said,  I  am  the  Lord  thy  God. 

The  Fibst  Comkandment. 

.Thou  shalt  have  no  other  GK)ds  bat  me.  Thou  shalt  not  make  to  thyself 
any  graven  image,  nor  the  likeness  of  any  thing  that  is  in  heaven  above  or 
in  the  earth  beneath,  or  in  the  water  under  the  earth.  Thou  shalt  not 
bow  down  to  them,  nor  worship  them :  for  I  the  Lord  thy  God  am  a  jealous 
God,  and  visit  the  sins  of  the  others  upon  the  children,  unto  the  thurd  and 
fourth  generation  of  them  that  hate  me :  and  shew  mercy  imto  thousands 
in  them  that  love  me,  and  keep  my  commandments. 

What  doth  this  ComTnandment  teach  f 

That  we  ought  to  fear  and  love  God  above  all  things,  and  to  put  our 
trust  in  him  only. 

The  Sboond  Commandment. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain :  for  the 
Lord  will  not  hold  him  guiltless  that  taketh  his  name  in  vain. 

What  doth  this  Commandment  teach  f 

That  we  ought  to  fear  and  love  God,  and  to  avoid  profane  cursing,  im- 
precations, conjurations,  lies  and  deceits,  by  his  holy  name ;  and  that  in 
all  our  wants  we  must  call  upon  that  name,  worship  it,  and  praise  it  with 
thanksgivings. 

The  Thibd  Commandment. 

Remember  that  thou  keep  holy  the  Sabbath-day.  Six  days  shalt  thou 
labour,  and  do  all  that  thou  hast  to  do ;  but  the  seventh  day  is  the  Sabbath 
of  the  Lord  thy  God  :  in  it  thou  shalt  do  no  manner  of  work,  thou,  and 
thy  son,  and  thy  daughter,  thy  man-servant  and  thy  maid-servant,  thy 
cattle,  and  the  stranger  that  is  within  thy  gates.  For  in  six  days  the  Lord 
made  heaven  and  earth,  the  sea,  and  all  that  in  them  is,  and  rested  the 
seventh  day :  wherefore  the  Lord  blessed  the  seventh  day  and  hallowed  it. 

What  doth  this  Commandment  teach  t 

^  That  we  ought  to  fear  and  love  Ch>d,  and  not  despise  godly  preaching  or 
his  Word ;  but  that  we  account  it  holy,  willingly  hear  and  learn  it. 

The  Fourth  Commandment. 

Honour  thy  father  and  thy  mother,  that  thy  days  may  be  long  in  the 
land,  which  the  Lord  thy  God  giveth  thee. 

What  doth  this  Commandment  teach  t 

That  we  ought  to  fear  and  love  Qod,  and  not  despise  our  parents  or 
superiors,  neil^er  provoke  them  to  anger,  but  honour  them,  serve  them, 
reverence  them,  love  and  highly  esteem  them. 


LTJTHEB*8  CATECHISM.  Xcix 

The  Fifth  Comkandmxst. 
Thon  shalt  do  no  murder. 

Wkat  doth  this  Commandment  teach  f 
That  we  ought  to  fear  and  love  God,  and  not  to  molest  or  damage  the 
life  of  our  neighbour,  but  that  we  assist  him  and  serre  him  in  every  want 
or  danger  both  of  soul  and  body. 

The  Sixth  Commavduent. 
Thou  shalt  not  commit  adulter}'. 

WTuit  doth  tAu  Commandment  teach  f 
That  we  ought  to  fear  and  love  God,  that  we  may  live  modestly  and 
chastely  both  in  word  and  deed  ;  and  that  all  who  are  married  do  love  and 
honour  each  other. 

The  Seventh  (yOUXANnxENT. 
Thou  shalt  not  steal. 

What  doth  this  Commandment  tewch  f 
That  we  ought  to  fear  and  love  God,  and  not  take  away  from  our  neigh- 
bour his  goods  or  money,  or  obtain  them  by  fraud  or  bad  wares ;  but  that 
we  labour  to  preserve  Ms  substance,  and  better  his  circumstances. 

The  Eighth  Cokmandment. 
Thou  shalt  not  bear  false  witness  against  thy  neighbour. 

What  doth  thü  Commandment  teach  f 
That  we  ought  to  fear  and  love  God,  and  not  to  distress,  betray,  or 
traduce  our  neighbour  by  any  falsehood,  nor  bring  any  infamy  upon  him ; 
bit  that  we  excuse  for  him,  think  and  speak  well  of  him,  and  that  we 
receive  and  interpret  all  things  of  him  in  a  favourable  light. 

The  Ninth  Comkandxent. 
Thou  shalt  not  covet  thy  neighbour's  house. 

WhcU  doth  this  Commandment  teach  t 
That  we  ought  to  fear  and  love  God,  and  not  seize  by  wicked  cunning 
the  inheritance  or  house  of  our  neighbour,  and  under  shadow  of  right  or 
law  annex  them  to  our  own  ;  but  rather  we  ought  to  ossist  him,  that  his 
property  may  be  kept  entire. 

The  Tenth  Comxandhent. 

Thou  shalt  not  covet  thy  neighbour's  wife,  nor  his  servant^  nor  his  maid, 
Dor  his  ox,  nor  his  ass,  nor  any  thing  that  is  his. 

What  doth  thU  Commandment  teach  t 
That  we  ought  to  fear  and  love  God,  so  that  we  do  not  alienate  from  our 
neighbour,  or  withdraw  from  him  his  wife,  his  man-servants,  his  maid- 
servants,  or  his  cattle;  but  that  we  exhort,  urge  and  admonish  them 
severally  with  all  diligence  to  discharge  their  duty. 

What  »aith  God  generally  concerning  aU  these  Commandments  f 
I  the  liord  thy  God  am  a  jealous  God,  visiting  the  iniquity  of  the 
fathers  upon  the  children,  unto  the  third  and  fourth  generation  of  them 
that  hate  me,  and  showing  mercy  unto  thousands  on  them  that  love  me, 
and  keep  my  commandments. 

What  do  these  words  mean  f 
God  threateneth  punishment  to  all  that  transgress  and  violate  his  com- 
siands;  we  ought  therefore  to  tremble  at  and  fear  God's  wrath,  and  to  do 


13  £imnai*B  caixcsibx; 

nothing  against  his  commnnlfi';  «gam  1m  »bo  yromises  his  graee,  and  all 
good  things  to  all  who  keep  his  oommandmeDits;  thevefon  w%  oa^ßA  to 
love  God  and  tnuA  on  lüm,  .aad  t»  ietmt  «MTMwBy  Jttd  diligently  our  lives 
«IvBfi  JMtfmuMJTng  «0  Ui  coramMids. 

n.  THE  SECOND  H£AI>. 

Thb  Apobslib*  €bssb. 

Tsa   FiBSi  Abtiolil  —  Of   Cbsaskdk. 
I  .BELIXTB  in  G^od  ihe  JfaJakar  Ahaogh;^  Haker  ifliaa^««  juid^usth. 

H^a^e  meameth  thU  JaUOei 
I  believe  that  God  hatii  created  me  together  -with  all  cvsriboMs;  OkmAke 
hath  given  me  a  body,  a  aval,  ^es,  «an,  and  uQ  aoy  members,  reason,  and 
all  my  senses,  and  these  he  stiU  preserveth.  Moreaver  tiMt  I»  fiantifiilly 
and  daily  giveth  me  ieedaad  laamfüf^  sa  k&faitatieBy  wife,  children,  lands, 
^oolks,  aad  aU  good  thii^H,  widi «all  tikce  aeoessazieB  fof  life;  ihaA  he  pro- 
iee^etli  me  agaanab  aU  dmiiBCffB,  freeth  and  didiiiereth  aae  dwmaU  evils,  aad 
he  doth  all  tbeaa  iAings  oat  of  hds  mere  ia^Qaedf  and  «tiviae  goocbwaa  and 
mercy,  without  any  desert  of  mine,  or  any  worth;  for  all  wUdi  things  I 
deeervedly  ought  with  a31  my  might  to  läiaiük,  to  praise^  to  wership  and 
obey  him.     This  is  most  assaredly  tme. 

Aits  in  J^bbs  Christ  has  onlj  Son  anr  Losd,  wiiio  was  oonoeived  bj  the 
Soly  fihost^  bozn  of  the  Tii^  JBiary,  solEBred  ander  Poutiss  Pilate,  was 
cruciüed,  dead  and  buiaed;  he  descended  into  heQ;  the  thud  day  lie  rose 
again  from  the  dead ;  he  ascended  into  heaven,  and  sitteth  on  the  right 
hand  of  God  the  Father  Afani^ty;  from  läieDce  ite  shall  come  to  judge  the 
quick  and  the  dead. 

What  tammelh  thit  Aiiadef 
'  I  beHeae  4kai  Jeass  Qhxist,  the  true  God,  and  also  trae  man,  bora  of 
the  Virgin  Mary,  is  uy  iieed,  who  hath  xedeemed  jne  a  lest  and  con- 
demned man,  and  hath  delivered  me  firam  all  sins,  from  death,  and  the 
I>ower  of  Satan ;  not  with  gold  and  silver,  but  with  his  hofly  and  piceoioiis 
blood,  and  by  his  innooent  suffadi^gs  and  death,  that  I  might  be  wholly 
his,  and  might  live  under  him  in  his  kingdom,  and  serve  him  in  ever- 
lasting lighteousness,  innooency,  and  happiness,  in  Hke  manner  as  he  him- 
self rose  from  the  dead,  and  Cveth  and  reigneth  ior  ever  and  ever.  THs 
is  most  assuredly  tme. 

"Thb  Third  Assiclx. — ^07  SAirG!rii7CA.Tia]r. 
I  beHeve  in  the  Ho|y  Ghost;  the  holy  cathoBe  church ;  the  eonununion 
of  saints ;  the  forgiveness  of  sins;  the  lesorrectian  df  the.  bo^Z»  &nd  the 
life  everlasting.     Amen. 

What  meunelh  tMs  Arivde  f 
I  believe  iSnt  I,  %y  i&e  «trenglih  cf  my  üwn  -reason,  can  by  no  means 
believe  in  ^^eaos  Cfanst,  or  approach  T>r  come  unto  him-;  but  the  Holy 
Ghost  through  Üie  Gospd  hath  called  nte  and  enlightened  me  with  his 
gifts,  sanctified  me  by  a  true  faith,  and  has  preserved  me;  even  as  he  is 
wont  to  call,  to  ass^iMe,  to  «lighten,  and  to  «anctify  the  whole  church 
throughout  the  wetld,  and  to  paeserve  them  by  Jeaitts  CSsiat  in  the  only 
true  Ml3ti ;  in  wldeii  läiurdh  he  daily  doth  noat  merafaBy  Ibigive  Ä  «us 


XiUiaUlA's  CiltfiOHISH.  ci 

to  me,  and  all  Christnai^  «m1  i&  ik»  last  daj  mil  raise  ns  all  from  the 
^ead,  aadwiU  giv«««ciiaBtnig  lilfe  to  jae,  «ad  to  aM  tlui^  tndy  believe  in 
ii  woHbaaBneilT  tna. 


HL  THE  THIED  HEAD. 


On  JMSkor,  ivte  wtt  in  neawBu 

Gbd  loTisgly  iniriteth  us,  in  this  littie  preface,  tmly  to  believe  in 
hm,  that  he  is  our  trae  JRati^r  ;and  tbat  ve  are  truly  his  children,  so 
that  full  of  confidmoe  we  m^  more  boldly  call  upon  his  Jiame,  even  as 
-re  see  dhUdien  witih  a  ^änd.  of  confidence  ask  aiq^thing  of  their  parents. 

Tmm  Eibst  PsaczsioK. 
Haüiywed  Joer  tiqr  ASBM* 

The  mtme  tifBod  trn^iB  of  itself  holy,  bot  -we  ask  m  ^ns  pdilöon  that 
it  nay  be  bofflowed  by  «is. 

Sow  doth  i^<  come  tojMuf 

When  tiiie  Weird  of  God  is  tttoght  mal  jfftaa^saA  «aoeiaty,  aad  we, 
as  becometh  children  of  Qod,  Hi«  godly  aooording  thereto;  which,  that 
it  may  be  the  case,  vouchsafe  ns,  0  my  7athezv  who  ait  in  heaven  ! 
fiat  vhoso  teacheth,  and  pracfciseth  it  otbennse  than  God's  Word 
teacheth,  hß  .profaneth  God's  misie  amongst  us;  forbid  this  fimm  coming 
to  pass,  O  my  heavenly  Footer  1 

The  Ssoosi»  Pznxuar. 
Tbj  kingdom  come. 

What  metoM^h  this  Petition  f 

The  kingdom  of  God  truly  cometh  of  itself  vratfaont  «or  piagwrs^  but  by 
this  petition  we  pray  also,  iLat  it  maff  come  unto  us. 

How  cometh  thctt  to  pa»  ? 
When  the  heavenly  father  giveth  us  his  Holy  Spirit,  who  worketh  by 
ids  gmc6  so,  that  we  beueve  lus  Holy  Wor^,  and  live  a  godly  life  both  in 
time  and  etomlty. 

The  Thied  Pxtzxxos. 
Thy  will  1»  done  in  earth  as  it  is  in  heaven. 

What  mmmeth  tki»  P^etitim§ 

The  good  and  merciful  will  of  Qi&k  is  40Be  even  without  our  prayers,  but 
we  ask  in  this  pefeitiaii,  that  it  miyr  be  done  by  ni. 

How  comeffi  that  to  pcmf 

When  God  hreahgth  and  hrndwefli  emeywfU.  ooonel,  wS9,  and  attempt,  so 
weckiqf  Ifapt  we  Ute  ton  aaacUfy  the. Bane ef  God,  adwiiereiby  the  coming 
ef  Ub  klogdoBn  to  us  is  prevented;  sudi  is  the  will  of  ibedenn],  the  world, 
aad  OTor  oam  fleak  ;  but  eomfosteth  «nd  piesetreäi  ns  steaduy  in  his  word 
andUliitDtecbd«finrli&;  ihisistiie  goodaDimeEofal  wiUoif  God. 

Ths  Fourth  Petztioit. 
Gire  ns  this  day  our  daily  bread. 


'Cii  LUTHEB*8  CATECHISM. 

What  mecmeth  tJUs  Petition  f 
God  giYeth  indeed  to  all  daily  bread,  thongli  we  ask  it  not,  and  that  to 
wicked  men  ;  but  we  pray  in  this  petition,  that  we  may  acknowledge  this 
benefit,  and  so  may  receive  our  daily  bread  with  thankE^ying. 

WhcU  do  you  mean  hy  daily  bread  f 
I  mean  by  it  every  thing  that  belongetii  to  tiie  want  and  snpply  of  our 
life  ;  that  is,  meat,  drink,  clothes,  dwelling,  gardens,  lands,  flocks,  money, 
wealth,  happy  marriage,  yirtuous  children,  fidthfol  servants,  upright  and 
just  magistrates,  peaceM  government,  wholesome  air,  quietness,  health, 
modesty,  honour,  true  friends,  faithful  neighbours,  and  other  things  of  the 
like  kind. 

The  Fifth  Petition. 

And  forgive  us  our  trespasses  as  we  foigive  them  that  trespass  against 
us. 

What  meaneth  this  Petition  ? 

We  ask  in  this  prayer,  that  our  Heavenly  Father  would  not  look  ux>on 
and  examine  our  sins,  and  reject  our  prayers  upon  that  account ;  seeing,  we 
■are  worthy  of  none  of  thoee  things  which  we  ask,  neither  are  we  able  to 
deserve  anything,  but  that  he  would  give  us  all  things  through  his  grace 
and  goodness ;  because  every  day  we  sin  many  times,  and  deserve  only 
punishment :  and  on  the  other  hand,  that  we  may  heartily  foigive  what- 
soever others  have  done  against  us,  and  freely  render  good  for  evil. 

The  Sixth  Fetitiok. 
And  lead  us  not  into  temptation. 

What  meaneth  this  Petition  f 
God  indeed  tempteth  no  man  ;  but  yet  we  ask,  in  this  petition,  that  he 
would  keep  and  preserve  us,  lest  the  devil,  the  world,  and  our  own  flesh 
delude  and  draw  us  away  from  the  true  feitib,  and  throw  us  into  supersti- 
tion, distrust,  despair,  and  other  grievous  sins  and  wickedness ;  and  that, 
if  we  should  be  tempted  therewith  even  to  the  highest  degree,  we  still  may 
conquer,  and  at  last  triumph  over  them. 

The  Seventh  Petition. 
But  deliver  us  from  evil. 

What  meaneth  this  Petition  t 
We  beg  in  this  prayer,  as  it  were  the  whole,  that  our  Heavenly  Father 
would  deliver  us  from  aU  evils  and  dangers  of  body  and  soul,  of  goods,  and 
of  honour ;  and  that,  when  the  hour  of  death  cometh,  he  would  give  us  a 
happy  departure  out  of  this  world,  and  through  his  gracious  goodness 
would  receive  us  out  of  this  valley  of  misery  imto  himself  in  heaven. 

Conclusion. 

For  thine  is  the  kingdom,  and  the  power,  and  the  glory,  for  ever  and 
ever,  Amen. 

What  ia  the  m^amng  of  this  word,  Aman  t 

Amen  meaneth  assuredly,  namely,  that  I  am  sure  that  petitions  of  this 
kind  are  accepted  by  my  Heavenly  Father,  and  heard  by  him,  because  he 
hath  commanded  us,  that  we  should  pray  after  this  manner,  and  hath  pro- 
mised that  he  will  hear  us.  Amen,  Amen  :  that  is,  truly,  certainly,  so 
be  it. 


LUTHER'S   TABLE-TALK. 


OF    GOD'S    WORD. 


I. 


That  the  Bible  is  God's  word  and  book  I  prove  thus:  All 
things  that  have  been,  and  are,  in  the  world,  and  the  manner 
of  their  being,  are  described  in  the  first  book  of  Moses  on 
the  creation;  even  as  God  made  and  shaped  the  world,  so 
does  it  stand  to  this  day.  Infinite  potentates  have  raged 
against  this  book,  and  sought  to  destroy  and  uproot  it — king^ 
Alexander  the  Great,  the  princes  of  Egypt  and  of  Babylon, 
the  monarchs  of  Persia,  of  Gre^e,  and  of  Rome,  the  empe- 
rors Julius  and  Augustus — ^but  they  nothing  prevailed;  they 
are  all  gone  and  vanished,  while  the  book  remains,  and  will 
remain  for  ever  and  ever,  perfect  and  entire,  as  it  was  de- 
clared at  the  first.  Who  has  thus  helped  it — ^who  has  thus^ 
protected  it  against  such  mighty  forces?  No  one,  surely,  but 
God  himself,  who  is  the  master  of  all  things.  And  'tis  na 
small  miracle  how  God  has  so  long  preserved  and  protected 
this  book;  for  the  devil  and  the  world  are  sore  foes  to  it.  I 
believe  that  the  devil  has  destroyed  many  good  books  of  the 
church,  as,  aforetime,  he  killed  and  crushed  many  holy  per- 
sons, the  memory  of  whom  has  now  passed  away;  but  the 
Bible  he  was  fain  to  leave  subsisting.  In  like  manner  have 
baptism,  the  sacrament  of  the  altar,  of  the  true  body  and 
blood  of  Christ,  and  the  office  of  preaching  remained  unto- 
us,  despite  the  infinitude  of  tyrants  and  heretic  persecutors. 
God,  with  singular  strength,  has  upheld  these  things;  let  us, 
theo,  bi^tbse,  administer  the  sacrament,  and  preach,  fear- 

B 


2  .lüthee's  table-talk. 

less  of  impediment.  Homer,  Yirgi],  and  other  noble,  £ne, 
and  profitable  writers,  have  left  us  books  of  great  antiquity; 
but  they  are  nought  to  the  Bible. 

While  the  Romish  church  stood,  the  Bible  was  never  given 
to  the  people  in  such  a  shape  that  thej  could  clearly,  under- 
standingly,  surely,  and  easily  read  it,  as  they  now  can  in  the 
German  translation,  which,  thank  God,  we  have  prepared 
here  at  Wittenberg. 

The  Holy  Scriptures  are  full  of  divine  gifts  and  virtues. 
The  books  of  the  heathen  taught  nothing  of  faith,  hope,  or 
charity;  they  present  no  idea  of  these  things;  they  contem- 
plate only  the  present,  and  that  which  man,  with  the  use  of 
his  material  reason.  Can  grasp  and  comprehend.  Look  not 
therein  for  aught  of  hope  or  trust  in  God.  But  see  how  the 
Psalms  and  the  Book  of  Job  treat  of  faith,  hope,  resignation, 
and  prayer;  in  a  word,  the  Holy  Scripture  is  the  highest  and 
best  of  books,  abounding  in  comfort  under  all  ajQiictions  and 
trials.  It  teaches  us  to  see,  to  feel,  to  grasp,  and  to  compre- 
hend faith,  hope,  and  charity,  far  otherwise  than  mere  human 
reason  can;  and  when  evil  oppresses  us,  it  teaches  how  these 
virtues  throw  light  upon  the  darkness,  and  how,  after  this 
poor,  miserable  existence  of  ours  on  earth,  there  is  another 
and  an  eternal  life.  ' 

III. 

St.  Jerome,  after  he  had  revised  and  corrected  the  Sep- 
toagint,  translated  the  Bible  from  Hebrew  into  Latin;  lus 
version  is  still  used  in  our  church.  Truly,  for  one  man,  this 
was  work  enough  and  to  spare.  Nulla  enim  privata  per- 
sona  tantum  effijcere  potuisset.  'Twould  have  been  quite  as 
well  had  he  called  to  his  aid  one  or  two  learned  men,  for  the 
Holy  Ghost  would  then  have  more  powerfully  manifested 
itself  unto  him,  according  to  the  words  of  Chnst:  "  Where 
two  or  three  are  gathered  together  in  my  name,  there  am  I 
in  the  midst  of  them."  Interpreters  and  translators  should 
not  work  alone;  for  good  et  propria  verba  do  not  always 
occur  to  one  mind. 

IV. 

We  ought  not  to  criticise,  explain,  or  judge  the  Scriptures 
by  our  mere  reason,  but  diligently,  with  prayer,  meditate 


OF  god's  word.  3 

thereon,  and  seek  their  meaning.  The  devil  and  temptations 
also  afford  vs  oecasion  to  learn  and  nndentand  the  Sonptnzes, 
bj  experience  and  practice.  Withont  these  we  sboold  nerer 
mderstand  them,  however  diligently  we  read  ajid  listened  to 
them.  The  H0I7  Ghost  must  here  be  our  only  master  asd 
tntor;  and  let  jouih  have  no  shame  to  lesm  of  that  preceptor» 
When  I  find  myself  assailed  by  temptation^  I  forthwith  la j 
hold  of  some  text  oi  the  Bible,  which  Jesus  extends  to  me;  aa 
this:  that  he  died  for  me,  whence  I  denve  infinite  faope^ 

V. 

He  who  has  made  himself  master  of  the  principles  and 
text  of  the  word,  runs  little  risk  of  committing  errors.  A 
theologian  should  be  thoroughly  in  possession  of  the  basis 
and  source  of  faith — that  is  to  say,  the  Holy  Scriptures. 
Armed  with  this  knowledge  it  was  that  I  ccmfounded  and 
silenced  all  my  adversaries;  for  they  seek  not  to  fathom  and 
imderstaad  the  Scriptures;  they  run  them  over  n^igently 
and  drowsily;  they  speak,  they  write,  they  teach,  accor^g 
to  the  suggestion  of  their  heedless  imaginations.  My  counsel 
is,  that  we  draw  water  from  the  true  source  and  fountain» 
that  is,  that  we  (Sligently  search  the  Scriptures.  He  who 
whoHy  possesses  the  text  of  the  Bible,  is  a  consummate  divine. 
One  single  verse,  one  sentence  of  the  text,  is  of  far  mora 
instruction  than  a  whole  host  of  glosses  and  commentaries» 
which  are  neither  strongly  penetrating  nor  armour  of  proof. 
As,  when  I  have  that  text  before  me  of  St.  Paul:  ^'  All  the 
creatures  of  Grod  are  good,  if  they  be  received  with  thaaks- 
givisg,"  this  text  shows,  that  what  God  has  made  is  good. 
Now  eatingy  drinking,  marrying,  &c,  are  of  God's  making, 
therefore  Ihey  are  good.  Yet  the  glosses  of  the  primitive 
fathers  are  against  thia  text:  for  Bernard,  Basü,  Jerome, 
and  others,  have  written  to  far  other  purpose.  But  I  prefer 
the  text  to  them  aQ,  though,  in  popedom,  the  glosses  were 
deemed  of  higher  vahie  than  the  bright  and  dear  text* 

TL 

Let  us  not  lose  the  BiMe,  but  with  diligence,  in  fear  and 
inyocation  of  Grod,  read  and  preach  it.  While  thait  remsiBa 
and  fionri^es,  all  pros^iers  with  the  state;  *i3»  head  aad 
cmpres?  of  all  arts  and  faculties^  Let  but  divinity  ftQ^  aai 
I  woidd  not  give  a  straw  for  the  rest. 

b2 


4  lutheb's  table-talk. 

VII. 

The  school  divines,  with  their  speculations  in  hcfy  writ, 
deal  in  pure  vanities,  in  mere  imaginings  derived  from  human 
reason.  Bonaventura,  who  is  full  of  them,  made  me  almost 
deaf.  I  sought  to  learn  in  his  book,  how  God  and  mj  soul 
had  become  reconciled,  but  got  no  information  from  him. 
They  talk  much  of  the  union  of  the  will  and  understanding, 
but  'tis  all  idle  fantasy.  The  right,  practical  divinity  is  this: 
Believe  in  Christ,  and  do  thy  duty  in  that  state  of  life  to 
which  Grod  has  called  thee.  In  like  manner,  the  Mystical 
divinity  of  Dvmysius  is  a  mere  fable  and  lie.  With  Plato 
he  chatters:  Omnia  sunt  non  ens,  et  omnia  sunt  ens — (all  is 
something,  ^nd  all  is  nothingV— and  so  leaves  things  hanging. 

vui. 

Dr.  Jonas  Justus  remarked  at  Luther's  table:  There  is  in 
the  Holy  Scripture  a  wisdom  so  profound,  that  no  man  may 
thoroughly  study  it  or  comprehend  it.  "  Ay,"  said  Luther, 
''we  must  ever  remain  scholars  here;  we  cannot  sound  the 
depth  of  one  single  verse  in  Scripture;  we  get  hold  but  of 
the  ABC,  and  that  imperfectly.  Who  can  so  exalt  himself 
as  to  comprehend  this  one  line  of  St.  Peter:  '  Rejoice,  inas- 
much as  ye  are  partakers  of  Christ's  sufferings.'  Here  St. 
Peter  would  have  us  rejoice  in  our  deepest  misery  and 
trouble,  like  as  a  child  kisses  the  rod." 

IX. 

The  Holy  Scriptures  surpass  in  efficaciousness  all  the  arts 
and  all  the  sciences  of  the  philosophers  and  jurists;  these, 
though  good  and  necessary  to  life  here  below,  are  vain  and  of  no 
effect  as  to  what  concerns  the  life  eternal.  The  Bible  should 
be  regarded  with  wholly  different  eyes  from  those  with  which 
we  view  other  productions.  He  who  wholly  renounces  him- 
self, and  relies  not  on  mere  human  reason,  will  make  good 
progress  in  the  Scriptures;  but  the  world  comprehends  them 
not,  from  ignorance  of  that  mortification  which  is  the  gift  of 
God's  word«  Can  he  who  understands  not  God's  word,  un- 
derstand GU>d's  works?  This  is  manifest  in  Adam:  he  called 
his  first-bom  son,  Cain — that  is,  possessor,  house-lord;  this 
son,  Adam  and  Eve  thought,  would  be  the  man  of  GUxl,  the 
blessed  seed  that  would  crush  the  serpent's  head.    After- 


OF   god's   word. 


wards,  when  Eve  was  with  child  again,  thej  hoped  to  have 
a  daughter,  that  their  hdoved  son,  Cain,  might  have  a  wife; 
but  Eve  bearing  again  a  son,  called  him  Abel — ^that  is, 
vanity  and  nothingness;  as  much  as  to  saj,  mj  hope  is  gone, 
and  I  am  deceived.  This  was  an  image  of  the  world  and  of 
God's  church,  showing  how  things  have  ever  gone.  The 
ungodly  Cain  was  a  great  lord  in  the  world,  while  Abel,  that 
upright  and  pious  man,  was  an  outcast,  subject  and  oppressed. 
But  before  God,  the  case  was  quite  contrary:  Cain  was 
rejected  of  God,  Abel  accepted  and  received  as  God's  beloved 
child.  The  like  is  daily  seen  here  on  earth,  therefore  let  us 
not  heed  its  doings.  Ishmael's  was  also  a  fair  name — hearer 
of  God — ^while  Isaac's  was  naught.  Esau's  name  means 
actor^  the  man  that  shall  do  the  work  —  Jacob's  was 
naught.  The  name  Absalom,  signifies  father  of  peace.  Such 
fair  and  glorious  colours  do  the  ungodly  ever  bear  in  this 
world,  while  in  truth  and  deed  they  are  contemners,  scoffers, 
and  rebels  to  the  word  of  God.  But  by  that  word,  we, 
God  be  x)raised,  are  able  to  discern  and  know  all  such; 
therefore  let  us  hold  the  Bible  in  precious  esteem,  and  dili- 
gently read  it. 

To  world  wisdom,  there  seems  no  lighter  or  more  easy  art 
than  divinity,  and  the  understanding  of  God's  word,  so  that 
the  children  of  the  world  will  be  reputed  fully  versed  in  the 
Scriptures  and  catechism,  but  they  shoot  far  from  the  mark. 
I  would  give  all  my  fingers,  save  three  to  write  with,  could  I 
find  divinity  so  easy  and  light  as  they  take  it  to  be.  The 
reason  why  men  deem  it  so  is,  that  they  become  soon  wearied, 
and  think  they  know  enough  of  it.  So  we  found  it  in  the 
world,  and  so  we  must  leave  it;  but  in  fine  videbitur^  cujus 
ioni, 

X. 

I  have  many  times  essayed  thoroughly  to  investigate  th< 
ten  commandments,  but  at  the  very  outset,  "  I  am  the  Lord 
thy  God,"  I  stuck  fast;  that  very  one  word,  I,  put  me  to 
a  non-plus.  He  that  has  but  one  word  of  God  before  him, 
and  out  of  that  word  cannot  make  a  sermon,  can  never  be  a 
preacher.  I  am  well  content  that  I  know,  however  little,  of 
what  God's  word  is,  and  take  good  heed  not  to  murmur  at 
my  small  knowledge. 


LUTfl£R*€   TABLE-TALK. 


XI. 


I  hare  groimded  mj  preaching  upon  the  literal  wc»^;  he 
tiiat  pleases  may  follow  me;  he  that  will  not  may  stay.  I 
call  upon  St.  Peter,  St.  Paul,  Moses,  and  all  tlie  Saints,  to 
say  whether  they  erer  fundamentally  comprehended  one  single 
word  of  Grod,  without  studying  it  over  and  over  and  over 
again.  The  Psalm  says:  JHts  understanding  is  infinite.  The 
saints,  indeed,  know  Ood's  word,  and  can  discourse  of  it, 
but  the  praetiee  is  another  matter;  therein  we  shall  ever 
remain  scholars. 

The  school  theologians  have  a  fine  similitude  hereupon, 
that  it  is  as  with  a  c^ere  or  globe,  which,  lying  on  a  table, 
touehes  it  only  with  one  point,  yet  it  is  the  whole  table  which 
supports  the  globe.  Though  I  am  an  old  doctor  of  divi- 
mty,  to  this  day  I  have  not  got  beyond  the  children's  learn- 
ing— the  Ten  Commandments,  the  Belief,  and  the  Lord's 
Prayer ;  and  these  I  understand  not  so  well  as  I  should, 
though  I  study  them  daily,  praying,  with  my  son  John  and 
my  daughter  Magdalen.  If  I  thoroughly  appreciated  these 
first  words  of  the  Lord's  Prayer,  Our  Father,  which  art  in 
ffeaven,  and  really  believed  that  God,  who  made  heaven  and 
earth,  and  all  creatures,  and  has  all  things  in  his  hand,  was 
my  Father,  then  should  I  certainly  conclude  with  myself, 
tlmt  I  also  am  a  lord  of  heaven  and  earth,  that  Christ  is  my 
bratlier,  Gabriel  my  servant,  Raphael  my  coachman,  and  all 
the  angels  my  attendants  at  need,  given  unto  me  by  my 
heavenly  Father,  to  keep  me  in  the  path,  that  unawares  I 
knock  not  my  foot  against  a  stone.  But  that  our  faith  may 
be  exercised  and  confirmed,  our  heavenly  Father  suffers  us 
to  be  east  into  dungeons,  or  plunged  in  water.  So  we  maj 
see  how  finely  we  understand  these  words,  and  how  belief 
shakes,  and  how  great  our  weakness  is,  so  that  we  begin  to 
l^ink — ^Ah,  who  knows  how  far  that  is  true  which  is  set 
forth  in  the  Scriptures? 

XIL 

No.  greater  mischief  ean  happen  to  a  Christian  people,  than 
to  have  God's  word  taken  £n>m  them,  or  falsified,  so  that 
they  no  longer  have  it  pure  and  dear.  God  grant  we  and 
our  descendants  be  not  witnesses  of  such  a  calamity. 


OF   god's   word» 


xm« 


When  we  hare  God's  word  pure  and  dear,  then  we  think 
ourselyes  all  right;  we  become  negligent,  and  repose  in  a 
vain  securitj;  we  no  longer  pay  due  heed,  thinking  it  will 
always  so  remain;  we  do  not  watch  and  pray  against  the 
devil,  who  is  ready  to  tear  the  Divine  word  out  of  our  hearts. 
It  is  with  US  as  with  travellers,  who,  so  long  as  they  are  on 
lie  highway,  are  tranquil  and  heedless,  but  if  they  go  astray 
nito  woods  or  cross  paths,  uneasily  seek  which  way  to  take^ 
this  or  that. 

XIV. 

The  great  men  and  the  doctors  understand  not  the  word 
of  God,  but  it  is  revealed  to  the  humble  and  to  children,  as  is 
testified  by  the  Saviour  in  the  Gospel  according  to  St.  Mat- 
thew, xi.  25:  "  O  Father,  Lord  of  heaven  and  earth,  because 
thou  hast  hid  these  things  from  the  wise  and  prudent,  and 
hast  revealed  them  unto  babes."  Gregory  says,  well  and 
rightly,  that  the  Holy  Scripture  is  a  stream  of  running  water, 
where  alike  the  elephant  may  swim,  and  the  lamb  walk  with- 
out losing  its  feet. 

XV. 

The  great  unthankfulness,  contempt  of  Grod's  word,  and 
wilfulness  of  the  world,  make  me  fear  that  the  divine  light 
will  soon  cease  to  shine  on  man,  for  God's  word  has  ever  had 
its  certain  course. 

In  the  time  of  the  kings  of  Judah,  Baal  obscured  the 
brightness  of  God's  word,  and  it  became  hard  labour  to 
destroy  his  empire  over  the  hearts  of  men.  Even  in  the  time 
of  the  apostles,  there  were  heresies,  errors,  and  evil  doctrines 
spread  abroad  by  £Edse  brethren.  Next  came  Arius,  and  the 
word  of  Grod  was  hidden  behind  dark  clouds,  but  the  holy 
fathers,  Ambrose,  Hilary,  Augustin,  Athanasius,  and  others, 
dispersed  the  obscurity.  Greece  and  many  other  countries 
have  heard  the  word  of  God,  but  have  since  abandoned  it, 
and  it  is  to  be  feared  even  now  it  may  quit  Germany,  and 
go  into  other  lands.  I  hope  the  last  day  will  not  be  long  de- 
layed. The  darkness  grows  thicker  around  us,  and  godly 
oervants  of  the  Most  High  become  rarer  and  more  rare.  Im- 
piety and  licentiousness  are  rampant  throughout  the  world. 


8  lutheb's  table-talk. 

and  we  live  like  pigs,  like  wild  beasts,  devoid  of  all  reason. 
But  a  voice  will  soon  be  heard  thundering  forth:  Behold^  the 
bridegroom  cometh.  God  will  not  be  able  to  bear  this  wicked 
world  much  longer,  but  will  come,  with  the  dreadful  day, 
and  chastise  the  scomers  of  his  word. 

XVI. 

Kings,  princes,  lords,  any  one  will  needs  understand  the  gos- 
pel far  better  than  I,  Martin  Luther,  ay,  or  even  than  St.  Paul; 
for  they  deem  themselves  wise  and  full  of  policy.  But  herein 
they  scorn  and  contemn,  not  us,  poor  preachers  and  ministers, 
but  the  Lord  and  Governor  of  all  preachers  and  ministers, 
who  has  sent  us  to  preach  and  teach,  and  who  will  scorn  and 
contemn  them  in  such  sort,  that  they  shall  smart  again;  even 
He  that  says:  "Whoso  heareth  you,  heareth  me;  and  whoso 
toucheth  you,  toucheth  the  apple  of  mine  eye."  The  great 
ones  would  govern,  but  they  kiiow  not  how. 

xvn. 

Dr.  Justus  Jonas  told  Dr.  Martin  Luther  of  a  noble 
and  powerful  Misnian,  who  above  all  things  occupied  himself 
in  amassing  gold  and  silver,  and  was  so  buried  in  darkness, 
that  he  gave  no  heed  to  the  five  books  of  Moses,  and  had 
even  said  to  Duke  John  Frederic,  who  was  discoursing  with 
him  upon  the  gospel :  "  Sir,  the  gospel  pays  no  interest." 
"  Have  you  no  grains?"  interposed  Luther;  and  then  told 
this  fable : — "  A  lion  making  a  great  feast,  invited  all  the 
beasts,  and  with  them  some  swine.  When  all  manner  of 
dainties  were  set  before  the  guests,  the  swine  asked :  ^  Have 
you  no  grains?' "  "  Even  so,"  continued  the  doctor,  "  even 
so,  in  these  days,  it  is  with  our  epicureans:  we  preachers 
set  before  them,  in  our  churches,  the  most  dainty  and  costly 
dishes,  as  everlasting  salvation,  the  remission  of  sins,  and 
God's  grace;  but  they,  like  swine,  turn  up  their  snouts,  and 
ask  for  guilders :  offer  a  cow  nutmeg,  and  she  will  reject  it  for 
old  hay.  This  reminds  me  of  the  answer  of  certain  parish- 
ioners to  their  minister,  Ambrose  R.  He  had  been  earnestly 
exhorting  them  to  come  and  listen  to  the  Word  of  God: 
*Well,'  said  they,  'if  you  will  tap  a  good  barrel  of  beer  for 
us,  we'll  come  with  all  our  hearts  and  hear  you.'  The 
gospel  at  Wittenberg  is  like  unto  the  rain  which,  falling 


OF   god's   word. 


upon  a  river,  produces  little  effect;  but  descending  upon  a 
dry,  thirstj  soil,  renders  it  fertile." 

XVIII. 

Some  one  asked  Luther  for  his  psalter,  which  was  old  and 
ragged,  promising  to  give  him  a  new  one  in  exchange;  but 
the  doctor  refused,  because  he  was  used  to  his  own  old  copy, 
adding  :  *'  A  local  memory  is  very  useful,  and  I  have  weak- 
ened mine  in  translating  the  Bible." 

XIX. 

Our  case  will  go  on,  so  long  as  its  living  advocates,  Me- 
lancthon,  and  other  pious  and  learned  persons,  who  apply 
themselves  zealously  to  the  work,  shall  be  alive;  but,  after 
their  death,  'twill  be  a  sad  falling  off.  We  have  an  example 
before  us,  in  Judges  ii.  10:  ''And  also  all  that  generation 
were  gathered  unto  their  fathers;  and  there  arose  another 
generation  after  them,  which  knew  not  the  Lord,  nor  yet  the 
works  which  he  had  done  for  Israel."  So,  after  the  death  of 
the  apostles,  there  were  fearful  fallings  off ;  nay,  even  while 
they  yet  lived,  as  St.  Paul  complains,  there  was  falling  off 
among  the  Galatians,  the  Corinthians,  and  in  Asia.  We 
shall  be  occasioned  much  suffering  and  loss  by  the  Sacramen- 
tarians,  the  Anabaptists,  the  Antinomians,  and  other  secta- 
ries. 

XX. 

Oh!  how  great  and  glorious  a  thing  it  is  to  have  before 
one  the  Word  of  Gk)d!  With  that  we  may  at  aU  times  feel 
joyous  and  secure;  we  need  never  be  in  want  of  consolation, 
for  we  see  before  us,  in  all  its  brightness,  the  pure  and  right 
way.  He  who  loses  sight  of  the  word  of  God,  falls  into 
despair;  the  voice  of  heaven  no  longer  sustains  him;  he  fol- 
lows only  the  disorderly  tendency  of  his  heart,  and  of  world 
vanity,  which  lead  him  on  to  his  destruction. 

XXI. 

Christ,  in  Matthew,  v.,  vi.,  vii.,  teaches  briefly  these  points: 
first,  as  to  the  eight  happinesses  or  blessings,  how  every 
Christian  ought  particularly  to  live  as  it  concerns  himself; 
secondly,  of  the  office  of  teaching,  what  and  how  a  man  ought 
to  teach  in  the  church,  how  to  season  with  salt  and  enlighten. 


10  Luther's  table-talk. 

reprove,  and  comfort,  and  exercise  the  faitii;  thirdly,  he  oon.- 
futes  and  opposes  the  false  expounding  of  the  law;  fourthly, 
he  condemns  the  wicked  hypocritical  kind  of  living;  fifthly, 
he  teaches  what  are  upright  and  good  works;  sixthly,  he 
warns  men  of  false  doctrine  ;  seventhly,  he  clears  and  solves 
what  might  be  found  doubtful  and  confused;  eighthly,  he 
condemns  the  hypocrites  and  false  saints,  who  abuse  the  pre- 
cious word  of  grace. 

xxn. 

St.  Luke  describes  Christ's  passion  better  than  the  rest; 
John  is  more  complete  as  to  Christ's  works;  he  describes  the 
audience,  and  how  the  cause  was  handled,  and  how  they  pro* 
ceeded  before  the  seat  of  judgment,  and  how  Christ  was 
questioned,  and  for  what  cause  he  was  slain. 

When  Pilate  asked  him:  "  Art  thou  the  king  of  the  Jews?" 
'*  Yea,"  said  Christ,  '^  I  am;  but  not  such  a  king  as  the  emperor 
is,  for  then  my  servants  and  anxues  would  fight  and  strive  to 
deliver  and  defend  me;  but  I  am  a  king  sent  to  preach  the 
gospel,  and  give  record  of  the  truth  which  I  must  speak." 
"  What!"  said  Hlate,  '^  art  thou  such  a  king,  and  hast  thou 
a  kingdom  that  consists  in  word  and  truth?  then  surely  thou 
canst  be  no  prejudice  to  me."  Doubtless  Pilate  took  our 
Saviour  Christ  to  be  a  simple,  honest,  ignorant  man,  one  per- 
chance come  out  of  a  wilderness,  a  simple  fellow,  a  hermit, 
who  knew  or  understood  nothing  of  the  world,  or  of  govern- 
ment. 

xxni. 

In  the  writings  of  St.  Paul  and  St.  John  is  a  surpassing 
certainty,  knowledge,  and  pleraphoria.  They  write  as  if  all 
they  narrate  had  been  already  done  before  their  eyes. 

Christ  rightly  says  of  St.  Paul,  he  shall  be  a  chosen  in- 
strument and  vessel  unto  me;  therefore  he  was  made  a 
doctor,  and  therefore  he  spake  so  certainly  of  the  cause. 
Whoso  reads  Paul  may,  with  a  safe  conscience,  build 
upon  his  words;  for  my  part,  I  never  read  more  serious 
writings. 

St.  John,  in  his  gospel,  describes  Christ,  that  he  is  a  true 
and  natural  man,  a  prioriy  from  former  time:  "  In  the  be- 
ginning was  the  word;"  and  "  Whoso  honoureth  me,  the  same 
honoureth  also  the  Father."  But  Paul  describes  Christ,  ä  pos- 


OF  god's   word.  11 

teriariet^eciUy  from  that  which  foliows,  and  «ccordiag  to 
the  actions  or  works,  as,  **  They  tempted  Ghxist  in  the  wil- 
derness;" "  Take  heed,  th^^ore,  to  yourselves,"  &c. 

xxrv 

The  book  of  Soknnon's  Proverbs  is  a  fine  hook,  which 
rulers  and  •  governors  should  diHgently  read,  for  it  contains 
lesBooB  touching  God's  anger,  wherein  governors  and  rulers 
should  exercise  themselves. 

Hie  author  of  the  book  o£  Eoclesiasticiis  preaehes  the  law 
wen,  bat  he  is  no  prophet.  It  is  Jkot  the  work  of  Solomon, 
any  more  tibaa  is  the  bode  of  Solomon's  Proverbs.  They  are 
both  coUeotioBS  made  by  other  people. 

The  third  hock  of  fisdras  I  throw  into  the  Elbe;  there  are, 
in  the  Iborth,  pretty  knadcs  enough;  as,  "  The  wine  is  strong, 
the  king  is  stroller,  women  strongest  of  ail;  but  the  truth  is 
stronger  than  all  these." 

The  hocik  «^Judith  is  not  a  history.     It  acc<H^  not  with 
geography.    I  believe  it  is  a  poem,  like  the  legends  of  the 
saints,  composed  by  some  good  man,  to  the  end  he  might 
show  how  Judith,  a  personification  of  the  Jews,  as  God-fear- 
ing people,  by  whom  God  is  known  and  confessed,  overcame 
and  vanquished  Holofemes — ^that  is,  all  the  kingdoms  of  the 
world,     'lis  a  figurative  work,  like  that  of  Homer  about 
Troy,  and  that  of  Virgil  about  .ZEkieas,  wherein  is  shown 
how  a  great  prince  ought  to  be  adorned  with  surpassing  va- 
lour, like  a  brave  champion,  with  wisdom  and  understanding, 
great  courage  and  alacrity,  fortune,  honour,  and  justice.     It 
is  a  tragedy,  setting  forth  what  the  end  of  tyrants  is.     I  take 
the  book  of  Tobit  to  be  a  comedy  concerning  women,  an  ex- 
ample for  house-government.    I  am  so  great  an  enemy  to 
the  second  book  of  the  Maccabees,  and  to  Esther,  that  I  wish 
they  had  not  come  to  us  at  all,  for  they  have  too  many  hea- 
then nnnaturalities.     The  Jews  much  more  esteemed  the 
book  of  Esther  than  any  of  the  prophets;  though  they  were 
forbidden  to  read  it  before  they  had  attained  the  age  of  thirty, 
by  reason  of  the  mystic  matters  it  contains.     They  utterly 
contemn  Daniel  and  Isaiah,  those  two  holy  and  glorious  pro- 
phets, of  whom  the  former,  in  the  clearest  manner,  preaches 
Christ,  while  the  other  describes  and  portrays  the  kingdom 


12  Luther's  table-talk. 

of  Christ>  and  the  monarchies  and  empires  of  the  world  pre- 
ceding it.     Jeremiah  comes  but  aflter  them. 

The  discourses  of  the  prophets  were  none  of  them  regu- 
larly committed  to  writing  at  the  time;  their  disciples  and 
hearers  collected  them  subsequently,  one,  one  piece,  another, 
another,  and  thus  was  the  complete  collection  formed. 

When  Doctor  Justus  Jonas  had  translated  tlie  book  of  Tobit, 
he  attended  Luther  therewith,  and  said:  '*  Many  ridicalous 
things  are  contained  in  this  book,  especially  about  the  three 
nights,  and  the  liver  of  the  broiled  fish,  wherewith  the  devil 
was  scared  and  driven  away."  Whereupon  Luther  said:  "  'Tis 
a  Jewish  conceit;  the  devil,  a  fierce  and  powerful  enemy, 
will  not  be  hunted  away  in  such  sort,  for  he  has  the  spear  of 
Goliah;  but  God  gives  him  such  weapons,  that,  when  he  is 
overcome  by  the  godly,  it  may  be  the  greater  terror  and  vex- 
ation unto  him.  Daniel  and  Isaiah  are  most  excellent  pro- 
phets. I  am  Isaiah — ^be  it  spoken  with  humility — ^to  the  ad- 
vancement of  God's  honour,  whose  work  alone  it  is,  and  to 
spite  the  devil.  Philip  Melancthon  is  Jeremiah;  that  pro- 
phet stood  always  in  fear;  even  so  it  is  with  Melancthon. " 

XXV. 

In  the  book  of  the  Judges,  the  valiant  champions  and  de- 
liverers are  described,  who  were  sent  by  God,  believing  and 
trusting  wholly  in  him,  according  to  the  first  commandment; 
they  committed  themselves,  their  actions,  and  enterprises  to 
God,  and  gave  him  thanks:  they  relied  only  upon  the  God  of 
heaven,  and  said:  Lord  God,  thou  hast  done  these  things, 
and  not  we;  to  thee  only  be  the  glory.  The  book  of  the 
Kings  is  excellent — a  hundred  times  better  than  the  Chro- 
nicles, which  constantly  pass  over  the  most  important  facts, 
without  any  details  whatever. 

The  book  of  Job  is  admirable;  it  is  not  written  only  touch- 
ing himself,  but  also  for  the  comfort  and  consolation  of  all 
sorrowful,  troubled,  and  perplexed  hearts,  who  resist  the 
devil.  When  he  conceived  that  God  began  to  be  angry  with 
him,  he  became  impatient,  and  was  much  offended;  it  vexed 
and  grieved  him  that  the  ungodly  prospered  so  well.  There- 
fore it  should  be  a  comfort  to  poor  Christians  that  are  perse- 
cuted and  forced  to  suffer,  that  in  the  life  to  come,  God  will 
give  unto  them  exceeding  great  and  glorious  benefits,  and 
everlasting  wealth  and  honour. 


OF  god's  word.  13 

XXVI. 

We  need  not  wonder  that  Moses  so  briefly  described  the 
history  of  the  ancient  patriarchs,  when  we  see  that  the  Evan- 
gelists, in  the  shortest  measure,  describe  the  sermons  in  the 
New  Testament,  running  briefly  through  them,  and  giving 
bat  a  touch  of  the  preachings  of  John  the  Baptist,  which, 
doubtless,  were  the  most  beautiful. 

xxvii. 

Saint  John  the  Evangelist  speaks  majestically,  yet  with 
veiy  plain  and  simple  words;  as  where  he  says:  "  In  the  be- 
ginning was  the  Word,  and  the  Word  was  with  God,  and 
the  Word  was  Grod.  The  same  was  in  the  beginning  with 
God.  AH  things  were  made  by  him,  and  without  him  was 
not  anything  made  that  was  made.  In  him  was  life,  and  the 
life  was  the  light  of  men.  And  the  light  shineth  in  dark- 
ness, and  the  darkness  comprehendeth  it  not." 

See  how  he  describes  God  the  Creator,  and  also  his  crea- 
tures, in  plain,  clear  language,  as  with  a  sunbeam.  If  one 
of  our  philosophers  or  high  learned  men  had  described  them, 
what  wonderful  swelling  and  high-trotting  words  would  he 
have  paraded,  de  ente  et  essefiiia,  so  that  no  man  could  have 
understood  what  he  meant.  'Tis  a  great  lesson,  how  mighty 
divine  truth  is,  which  presses  through,  though  she  be  hemmed 
in  ever  so  closely;  the  more  she  is  read,  the  more  she  moves 
and  takes  possession  of  the  heart. 

XXVIII. 

The  psalms  of  David  arc  of  various  kinds— didactic,  pro- 
phetic, eucharistic,  catechetic.  Among  the  prophetic,  we 
should  particularly  distinguish  the  11 0th,  JDixit  Dominus ; 
and  among  the  didactic,  the  Miserere  Mei,  De  profundis^  and 
Dondne,  exandi  oratUmem,  The  1 10th  is  very  fine.  It  de- 
scribes the  kingdom  and  priesthood  of  Jesus  Christ,  and 
declares  him  to  be  the  King  of  all  things,  and  the  intercessor 
for  all  men;  to  whom  all  things  have  been  remitted  by  his 
Father,  and  who  has  compassion  on  us  all.  'Tis  a  noble 
psalm ;  if  I  were  well,  I  would  endeavour  to  make  a  com- 
mentary on  it. 

XXIX. 

Dr.  Luther  was  asked  whether  the  history  of  the  rich  man 
and  Lassarus  was  a  parable  or  an  actual  fact?  He  replied:  The 


14  lutheb's  tAble-talk. 

earlier  part  of  the  story  is  evidently  historical;  the  persons^ 
the  circumstances,  the  existence  of  the  five  brothers^  all 
this  is  given  in  detaiL  The  reference  to  Abraham  is  alle- 
gorical, and  highly  worthy  of  observatioQ*  We  leani  froca 
it  that  there  are  abodes  unknown  to  us^  where  the  souls  oi 
men  are;  secrets  into  which  we  must  not  inquire.  No  men- 
tion is  made  of  Lazarus'  grave;  whoEice  we  may  judge,  that 
in  Gk)d's  eyes,  the  soul  occupies  far  more  place  than  the  body. 
Abraham's  bosom  is  the  promise  and  assurance  of  salvation, 
and  the  expectation  of  Jesus  Christ;  not  heaven  itsdf,  but 
the  expectation  of  heaven. 

XXX. 

Before  the  Groepdl  came  among  us,  men  vsed  to  imdergo 
endless  labour  and  cost,  and  make  dangerous  journeys  to  St. 
James  of  C^Hoapostella»  and  whare  not,  in  ordex  to  seek  Üia 
favour  of  God.  But  now  that  God,  in  his  Word,  brings  his 
favour  unto  us  gratis^  CMifirming  it  with  his  sacraments^  say- 
ing, Unleu  ye  bdieve^  ye  skaU  wrefy  perish,  we  will  have 
none  of  it. 

XXXI* 

I  have  lived  to  see  the  greatest  plague  aa  earth— 4he  eon- 
tenming  of  God's  word,  a  fearful  thi^,  sorpasäDg  aU  other 
plagues  in  the  world;  for  thereupon  most  surely  fbUo'W  all 
manner  of  punishments,  eternal  and  corporal.  Did  I  desire 
for  a  man  aU  bitter  plagues  and  curses,  I  would  wish  him  the 
contemning  of  God's  word,  for  he  would  then  have  them  all 
at  once  come  upon  liim,  both  inward  and  outward  misfor- 
tunes. The  contemning  of  God's  word  is  the  forevunaer  of 
God's  punishments;  as  the  examples  witness  in  the  times  of 
Lot,  of  Noah,  and  of  our  Saviour. 

XXXII. 

Whoso  acknowledges  that  the  writings  of  the  Evangdists 
are  God's  word,,  with  him  we  are  willing  to  dispute;  but 
whoso  denies  this,  with  him  we  will  not  exchange  a  word; 
we  may  not  converse  with  those  who  r^ect  the  first  prin- 
ciples. 

xxxiu. 

In  all  seiencea^  the  ablest  profesBora  are  they  who  have 
thorougfafy  mastered  the  texts.    A  Bum,  ta  be  a  good  jurii^ 


OF  god's  wobd,  ]5 

eonsult»  shonld  have  every  text  of  the  law  at  his  fingers' 
ends;  but  in  our  time,  the  attention  is  applied  rather  to 
glosses  and  commentaries.  When  I  was  young,  I  read  the 
Bible  over  and  over  and  over  again,  and  was  so  perfectly  ac- 
quainted with  it,  that  I  could,  in  an  instant,  have  pointed  to 
any  verse  that  might  have  been  mentioned.  I  then  read  the 
commentators,  but  I  soon  threw  them  aside,  for  I  found 
therein  many  things  my  conscience  could  not  approve,  as 
bdng  contrary  to  the  sacred  text.  'Tis  always  better  to  see 
widi  one's  own  eyes  than  with  those  of  other  people. 

xxxiv. 

The  words  of  the  Hebrew  tongue  have  a  peculiar  energy. 
It  is  impossible  to  convey  so  much  so  briefly  in  any  other 
language.  To  render  them  intelligibly,  we  must  not  attempt 
to  give  word  for  word,  but  only  aim  at  the  sense  and  idea. 
In  translating  Moses,  I  made  it  my  effort  to  avoid  Hebraisms; 
Was  an  arduous  business.  The  wise  ones,  who  affect 
greater  knowledge  than  myself  on  the  subject,  take  me  to 
task  for  a  word  here  and  there.  Did  they  attempt  the  labour 
I  have  accomplished»  I  would  find  a  hundred  blunders  in 
them  for  mj  one. 

XXXV 

Bollinger  said  to  me,  he  was  earnest  against  the  sectaries, 
as  contemners  of  God's  word,  and  also  against  those  who 
dwelt  too  much  on  the  literal  word,  who,  he  said,  sinned 
against  God  and  his  almighty  power,  as  the  Jews  did  in 
naming  the  ark,  God.  But  he  who  holds  a  mean  between 
both,  apprehends  the  right  use  of  the  word  and  the  sacraments. 
To  which  I  answered:  "  By  this  error,  you  separate  the  word 
from  the  spirit;  those  who  preach  and  teach  the  word,  from 
God  who  works  it,  the  ministers  who  baptize,  from  God  who 
commands  baptism.  You  hold  that  the  Holy  Ghost  is  given 
and  works  without  the  word,  which  word,  you  say,  is  an 
eternal  sign  and  mark  to  find  the  spirit  that  already  possesses 
the  heart;  so  that,  according  to  you,  if  the  word  find  not  the 
spirit^  but  an  ungodly  person,  then  it  is  not  God's  word; 
thus  defining  and  fixing  the  word,  not  according  to  God,  who 
speaks  it,  but  according  as  people  entertain  and  receive  it. 
You  grant  that  to  be  God's  word,  whkh  purifies  and 
brings  peace  and  life;  but  when  it  works  not  in  the  ungodlj. 


16  lutuer's  table-talk. 

it  is  not  God's  word.  You  teach  that  the  outward  word  ii 
as  an  object  or  picture,  signifying  and  representing  some- 
thing; you  measure  its  use  only  according  to  the  matter,  as 
a  human  creature  speaks  for  himself;  you  will  not  grant  that 
God's  word  is  an  instrument  through  which  the  Holy  Ghost 
works  and  accomplishes  his  work,  and  prepares  a  beginning 
to  righteousness  or  justification. 

"  A  true  Christian  must  hold  for  certain  that  the  Word 
which  is  delivered  and  preached  to  the  wicked,  the  diss^n- 
blers,  and  the  ungodly,  is  as  much  God's  Word  as  that  whidh 
is  preached  to  godly,  upright  Christians,  and  that  the  true 
Christian  church  is  among  sinners,  where  good  and  bad  are 
mingled  together.  And  that  the  Word,  whether  it  produce 
fruit  or  no,  is,  nevertheless,  God's  strength,  which  saves  all 
that  believe  therein.  Clearly,  it  will  also  judge  the  ungodly, 
(St.  John,  c.  V.)  otherwise,  these  might  plead  a  good  excuse 
before  God,  that  they  ought  not  to  be  condemned  since  they 
had  not  had  God's  word,  and  consequently  could  not  have 
received  it.  But  I  teach  that  the  preacher's  words,  abso- 
lutions, and  sacraments,  are  not  his  words  or  works,  but 
God's,  cleansing,  absolving,  binding,  &c.;  we  are  but  the 
instruments  or  assistants,  by  whom  God  works.  You  say, 
it  is  the  man  that  preaches,  reproves,  absolves,  comforts,  &c., 
though  it  is  God  that  cleanses  the  hearts  and  forgives;  but  I 
say,  God  himself  preaches,  threatens,  reproves,  affrights, 
comforts,  absolves,  administers  the  sacraments,  &c.  As  our 
Saviour  Christ  says:  'Whoso  heareth  you,  heareth  me;  and 
what  ye  loose  on  earth,  shall  be  loosed  in  heaven,'  &c.  And 
again:  'It  is  not  you  that  speak,  but  the  Spirit  of  your 
Father  which  speaketh  in  you.' 

"  I  am  sure  and  certain,  when  I  go  up  to  the  pulpit  to  preach 
or  read,  that  it  is  not  my  word  I  speak,  but  that  my  tongue 
is  the  pen  of  a  ready  writer,  as  the  Psalmist  has  it.  God  sp^ks 
in  the  prophets  and  men  of  God,  as  St.  Peter  in  his  epistle 
says:  *  The  holy  men  of  Gk)d  spake  as  they  were  moved  by 
the  Holy  Ghost.'  Therefore  we  must  not  separate  or  par. 
God  and  man,  according  to  our  natural  reason  and  under- 
standing. In  like  manner,  every  hearer  must  say:  I  hear 
not  St.  Paul,  St.  Peter,  or  a  man  speak,  but  God  himself. 

''  If  I  were  addicted  to  God's  Word  at  all  times  alike,  and 
always  had  such  love  and  desire  thereunto  as  sometimes  I 


OF  god's  word.  17 

have,  then  should  I  account  myself  the  most  blessed  man  on 
earth.  But  the  loving  apostle,  St.  Paul,  failed  also  herein, 
as  he  complains,  with  sighs,  saying:  *  I  see  another  law  in 
my  members  warring  against  the  law  of  my  mind.'  Should 
the  Word  be  false,  because  it  bears  not  always  fruit?  The 
search  after  the  Word  has  been,  from  the  bc^nning  of  the 
world,  the  source  of  great  danger;  few  people  can  hit  it, 
unless  God,  through  his  Holy  Spirit,  teach  it  them  in  their 
hearts.'* 

Bullinger,  having  attentively  listened  to  this  discourse, 
knelt  down,  and  uttered  these  words,  "  O,  happy  hour  that 
brought  me  to  hear  this  man  of  God,  the  chosen  vessel 
of  the  Lord,  declaring  his  truth!  I  abjure  and  utterly 
renounce  my  former  errors,  thus  beaten  down  by  God's 
infallible  Word."  He  then  arose  and  threw  his  arms  around 
Lather's  neck,  both  shedding  joyful  tears. 

XXXVI. 

Forsheim  said  that  the  first  of  the  five  books  of  Moses 
was  not  written  by  Moses  himself.  Dr.  Luther  replied: 
What  matters  it,  even  though  Moses  did  not  write  it?  It  is, 
nevertheless,  Moses's  book,  wherein  is  exactly  related  the 
creation  of  the  world.  Such  futile  objections  as  these  should 
not  be  listened  to. 

xxxvir. 

In  cases  of  religion  and  that  concern  God's  Word,  we 
must  be  sure  and  certain,  without  wavering,  so  that  in  time 
of  trial  and  temptation  their  acknowledgment  may  be  distinct, 
and  we  may  not  afterwards  say,  Non  ptUarem;  a  course 
which  in  temporal  matters  often  involves  much  danger,  but 
in  divinity  is  doubly  mischievous.  Thus  the  canonists,  the 
popish  dissemblers,  and  other  heretics,  are  right  chimseras;  in 
the  face  resembling  a  fair  virgin,  the  body  being  like  a  lion, 
and  the  tail  like  a  snake.  Even  so  is  it  with  their  doctrine; 
it  glitters,  and  has  a  fair  aspect,  and  what  they  teach  is  agree- 
able to  mortal  wisdom  and  appreciation,  and  acquires  repute. 
Afterwards,  lion-like,  it  breaks  through  by  force,  for  all 
false  teachers  commonly  make  use  of  the  secular  arm;  but  in 
the  end,  it  shows  itself  a  slippery  doctrine,  having,  like  a 
make,  a  smooth  skin,  sliding  tlu*ough  the  hand. 

Once  sure  that  the  doctrine  we  teach  is  God's  Word, 


IS  LUTHEBS   TABLS-TALK. 

once  certain  of  this,  we  may  build  thereupon,  and  know 
that  thi»  cause  shall  and  must  remain;  the  devil  shall  not 
be  able  to  overthrow  it,  much  less  the  world  be  able  to 
uproot  it,  how  fiercely  soever  it  rage«  I,  God  be  praised, 
sorely  know  that  the  doctrine  I  teach  is  God's  Word,  and 
have  now  hunted  from  my  heart  all  other  doctrines  and 
faiths,  of  what  name  soever,  that  do  not  concur  with  God's 
word.  Thus  have  I  overcome  the  heavy  temptations  that 
sometimes  tormented  me,  thus:  Art  thou,  asked  the  devilish 
thought  within,  the  only  man  that  has  God's  Word,  pure 
and  dear,  all  others  failing  therein?  For  thus  does  Satan 
vex  and  assault  us,  under  the  name  and  title  of  God's  church; 
what,  says  he,  tiiat  doctrine  which  the  Christian  church 
has  so  many  years  held,  and  established  as  right,  wilt  thou 
presume  to  reject  and  overthrow  it  with  thy  new  doctrine, 
as  though  it  were  false  and  erroneous,  thereby  producing 
trouble,  alteration,  and  confusion,  both  in  spiritual  and  tem- 
poral government? 

I  find  this  argument  of  the  devil  in  all  the  prophets,  whom 
the  rulers,  both  in  church  and  state,  have  ever  upbraided, 
saying:  We  are  Grod's  people,  placed  and  ordained  by  God 
in  an  established  government;  what  we  settle  and  acknow- 
ledge as  right,  that  must  and  shall  be  observed.  What  fools 
are  ye  that  presume  to  teach  us,  the  best  and  largest  part, 
there  being  of  you  but  a  handful?  Truly,  in  this  case,  we 
must  not  only  be  well  armed  with  God's  Word  and  versed 
therein,  but  must  have  also  certainty  of  the  doctrine,  or  we 
shall  not  endure  the  combat.  A  man  must  be  able  to  affirm, 
I  know  for  certain,  that  what  I  teach  is  the  only  Word  of  the 
high  Miyesty  of  God  in  heaven,  his  final  conclusion  and 
everlasting,  unchangeable  truth,  and  whatsoever  concurs 
and  agrees  not  with  this  doctrine,  is  altogether  false,  and 
spun  by  the  devil.  I  have  before  me  Grod's  Word  which 
cannot  fail,  nor  can  the  gates  of  hell  prevail  against  it; 
thereby  will  I  remain,  though  the  whole  world  be  against 
me.  And  withal,  I  have  this  comfort,  that  God  says:  I  will 
give  thee  people  and  hearers  that  shall  receive  it;  cast  thy 
care  upon  me;  I  will  defend  thee,  only  remain  thou  stout 
and  steadfast  by  my  Word. 

We  must  not  regard  what  or  how  the  world  esteems  us,  so 
we  have  the  Word  pure,  and  are  certain  of  our  doctrine. 


OF  god's  iroBD.  19 

Hence  Christ,  in  John  viii.  "  Which  of  you  convinceth  me  of 
sin?  And  if  I  say  the  truth,  why  do  you  not  believe  me?" 
AU  the  apostles  were  most  certain  of  their  doctrine;  and  St. 
Paul,  in  special  manner,  insists  on  the  Plerophoria^  where  he 
says  to  Timothy:  ^'  It  is  a  dear  and  precious  word,  that  Jesus 
Christ  is  come  into  the  world  to  sare  sinners/'  The  faith 
towards  God  in  Christ  must  be  sure  and  steadfast,  that  it 
may  solace  and  make  glad  the  conscience,  and  put  it  to  rest. 
When  a  man  has  this  certainty,  he  has  overcome  the  serpent; 
but  if  he  be  doubtful  of  the  doctrine,  it  is  for  him  very  dan- 
gerous to  dispute  with  the  devil. 

XXXVIII. 

A  fiery  shield  is  God's  Word;  of  more  substance  and  puref 
than  gold,  which,  tried  in  the  fire,  loses  nought  of  its  sub* 
stance,  but  resists  and  overcomes  all  the  fury  of  the  fiery  heat; 
even  so>  he  that  believes  God's  Word  overcomes  all,  and  re- 
mains secure  everlastingly,  against  ail  misfortunes;  for  this 
shield  fears  nothing,  ndther  hell  nor  the  devil. 

XXXIX. 

I  never  thought  the  world  had  been  so  wicked,  when  the 
Gospel  began,  as  now  I  see  it  is;  I  rather  hoped  that  eve^v 
one  would  have  leaped  for  joy  to  have  found  himself  freed 
from  the  filth  of  the  pope,  from  his  lamentable  molestations 
of  poor  troubled  consciences,  and  that  through  Christ  they 
would  by  faith  obtain  the  celestial  treasure  they  sought  after 
before  with  such  vast  cost  and  labour,  though  in  vain.  And 
especially  I  thought  the  bishops  and  universities  would  with 
joy  of  heart  have  received  the  true  doctrines,  but  I  have 
been  lamentably  deceived.  Moses  and  Jeremiah,  too,  com- 
plained they  had  been  deceived. 

XL. 

The  thanks  the  world  now  gives  to  the  doctrine  of  the 
gospel,  is  the  same  it  gave  to  Christ,  namely,  the  cross;  'tis 
what  we  must  expect.  This  year  is  the  year  of  man's  in- 
gratitude: the  next  will  be  tluB  year  of  God's  chastisement; 
for  God  must  needs  chastise,  though  'tis  against  his  natures 
we  will  have  it  so. 

c  2 


so  lutheb's  table-talk. 

XLI. 

Ah,  how  impious  and  ungrateful  is  the  world,  thus  to 
contemn  and  persecute  God's  inef&ble  grace!  And  we— we 
ourselves — ^who  boast  of  the  gospel,  and  know  it  to  be  Grod's 
Word,  and  recognise  it  for  such,  jet  hold  it  in  no  more  esteem 
and  respect  than  we  do  Virgil  or  Terence.  Truly,  I  am 
less  afraid  of  the  pope  and  his  tyrants,  than  I  am  of  our  own 
ingratitude  towards  the  Word  of  God:  'tis  this  will  place  the 
pope  in  his  saddle  again.  But,  first,  I  hope  the  day  of  judg- 
ment will  come. 

XLII. 

G^d  has  his  measuring  lines  and  his  canons,  called  the 
Ten  Commandments;  they  are  written  in  our  fiesh  and  blood: 
the  sum  of  them  is:  *^  What  thou  wouldest  have  done  to  thy- 
self, the  same  do  thou  to  another."  God  presses  upon  this 
point,  saying:  *'  Such  measure  as  thou  metest,  the  same  shall 
be  measured  to  thee  again."  With  this  measuring  line  has 
God  marked  the  whole  world.  They  that  live  and  do  there- 
after, well  it  is  with  them,  for  God  richly  rewards  them  in 
this  life. 

XLIII. 

Is  it  true  that  God  speaks  himself  with  ns  in  the  Holy 
Scriptures?  thou  that  doubtest  this,  must  needs  think  in  thy 
heart  that  God  is  a  liar,  one  that  says  a  thing,  and  performs 
it  not;  but  thou  mayest  be  sure  when  he  op«ns  his  mouth, 
it  is  as  much  as  three  worlds.  God,  with  one  sole  word, 
moulded  the  whole  world.  In  Psalm  xxxiii.  it  is  said:  "When 
he  speaketh,  it  is  done ;  when  he  commandeth,  it  standeth 
fast." 

XLIV. 

We  must  make  a  great  difference  between  God's  Word  and 
the  word  of  man.  A  man's  word  is  a  little  sound,  that  flies 
into  the  air,  and  soon  vanishes;  but  the  Word  of  Grod  is 
greater  than  heaven  and  earth,  yea,  greater  than  death  and 
hell,  for  it  forms  part  of  the  power  of  God,  and  endures  ever- 
lastingly; we  should,  therefore,  diligently  study  God's  Word, 
and  know  and  assuredly  believe  that  God  himself  speaks  unto 
us.  This  was  what  David  saw  and  believed,  who  said:  **  God 
spake  in  his  holiness,  thereof  I  am  glad."    We  should  also 


OF  god's  word.  21 

be  glad;  but  this  gladness  is  oftentimes  mixed  np  with  sorrow 
and  pain,  of  which,  again,  David  is  an  example,  who  under- 
went manifold  trials  and  tribulations  in  connexion  with  the 
mnrder  and  adultery  he  had  committed.  It  was  no  honey* 
moon  for  him,  when  he  was  hunted  from  one  place  to  another, 
to  the  end  he  might  after  remain  in  God's  fear.  In  the 
second  Psalm  he  says :  *'  Serve  the  Lord  with  fear,  and 
rejoice  with  trembling." 

XLV. 

The  student  of  theology  has  now  far  greater  advantages, 
than  students  ever  before  had;  first,  he  has  the  Bible,  which 
I  have  translated  from  Hebrew  into  German,  so  clearly  and 
distinctly,  that  any  one  may  readuy  comprehend  it;  next,  he 
has  Mekmcthon's  Common-place  Book  (Loci  Communes), 
which  he  should  read  over  and  over  again,  until  he  has  it 
bj  heart.  Once  master  of  these  two  volumes,  he  may  be  re- 
garded as  a  theologian  whom  neither  devil  nor  heretic  can 
overcome;  for  he  has  all  divinity  at  his  fingers'  ends,  and  may 
read,  understanding^,  whatsoever  else  he  pleases.  After-» 
wards,  he  may  study  Melancthon's  Commentary  on  Bomans, 
and  mine  on  Deuteronomy  and  on  the  Galatians,  and  practise 
eloquence. 

We  possess  no  work  wherein  the  whole  body  of  theology, 
wherein  religion,  is  more  completely  summed  up,  than  in 
Melancthon's  Common-place  Book;  all  the  Fathers,  all  the 
compilers  of  sentences,  put  together,  are  not  to  be  compared 
with  this  book.  'Tis,  after  the  Scriptures,  the  most  perfect 
of  works.  Melancthon  is  a  better  logician  than  myself;  he 
argues  better.  My  superiority  lies  rather  in  the  rhetorical 
way.  K  the  printers  would  take  my  advice,  they  would  print 
those  of  my  books  which  set  forth  doctrine, — as  my  com* 
mentaries  on  Deuteronomy,  on  Galatians,  and  the  sermons 
on  the  four  books  of  St.  John.  My  other  writings  scarce 
serve  better  purpose  than  to  mark  the  progress  of  the  revela* 
tionofthegospeL 

XLVI. 

Christ  (Luke  viii.)  says,  "  Unto  you  it  is  given  to  know 
the  mysteries  of  the  kingdom  of  Gt)d."  Here  a  man  might 
ask,  What  mystery  is  that?  K  a  mystery,  why  do  ye  preach 
it?    Whereunto  I  answer:   A   mystery  is  a  thing  hiddea 


22  Luther's  table-talk. 

and  secret;  the  mysteries  of  the  kingdom  of  Grod  are  such 
things  as  lie  hidden  in  the  kingdom  of  God;  but  he  that 
knows  Christ  aright,  knows  what  God*s  kingdom  is,  and  what 
therein  is  to  be  found.  They  are  mysteries,  because  secret 
and  hidden  from  human  sense  and  reason,  when  the  Holy 
Ghost  does  not  reveal  them;  for  tiiough  many  hear  of  them, 
they  neither  conceive  nor  understand  them.  There  are  now 
many  among  us  who  preach  of  Christ,  and  hear  much  spoken 
of  him,  as  that  he  gave  himself  to  death  for  us,  but  this  lies 
only  upon  the  tongue,  and  not  in  the  heart;  for  they  neither 
believe  it,  nor  are  sensible  of  it;  as  St.  Paul  says:  "The 
natural  man  perceiveth  not  the  things  of  the  Spirit  of  G-od." 
Those  on  whom  the  Spirit  of  God  falls,  not  only  hear  and 
see  it,  but  also  receive  it  within  their  hearts  and  believe, 
and  therefore  it  is  no  mystery  or  secret  to  them. 

xLvn. 

Twas  a  special  gift  of  God  that  speech  was  given  to  man- 
kind; for  through  the  Word,  and  not  by  force,  wisdom 
governs.  Through  the  Word  people  are  taught  and  com- 
forted, and  thereby  all  sorrow  is  made  light,  especially  in 
cases  of  the  conscience.  Therefore  €rod  gave  to  his  church 
an  eternal  Word  to  hear,  and  the  sacraments  to  use.  But 
this  holy  function  of  preaching  the  Word  is,  by  Satan,  fiercely 
resisted;  he  would  willingly  have  it  utterly  suppressed,  for 
thereby  his  kingdom  is  destroyed. 

TVuly  speech  has  wonderful  strength  and  power,  that 
through  a  mere  word,  proceeding  out  of  the  mouth  of  a  poor 
human  creature,  the  devil,  that  so  proud  and  powerful  spirit, 
should  be  driven  away,  shamed  and  confounded. 

The  sectaries  are  so  impudent,  that  they  dare  to  reject 
the  word  of  the  mouth;  and  to  smooth  their  damnable  opi- 
nions, say:  No  external  thing  makes  one  to  be  saved;  äie 
word  of  the  mouth  and  the  sacraments  are  external  things: 
therefore  they  make  us  not  to  be  saved.  But  I  answer:  We 
must  discriminate  wholly  between  the  external  things  of  Grod 
and  the  outward  things  of  man.  The  external  things  of  God 
are  powerful  and  saving;  it  is  not  so  with  the  outward  things 
of  man. 

XLVIII. 

God  alone,  through  his  word,  instructs  the  heart,  so  that 
it  may  come  to  the  serious  knowledge  how  wicked  it  is,  and 


OF  god's  vobd.  28 

corrupt  and  hostile  to  God.  Afterwards  QoA  brings  man 
to  the  knowledge  of  God,  and  how  he  maj  be  freed  from 
sin,  and  how,  after  this  miMrable,  evanesoent  world,  he  may 
obtain  life  everlasting.  Human  reason,  with  all  its  wisdom, 
can  bring  it  no  further  than  to  instruct  people  how  to  lire 
honestly  and  decently  in  the  world,  how  to  keep  house,  buüd, 
&c,  things  learned  from  philosophy  and  heathenish  books. 
But  how  they  should  learn  to  know  Crod  and  his  dear  Son, 
Christ  Jesus,  and  to  be  saved,  this  the  Holy  Ghost  alone 
teaches  through  Grod's  word;  for  philosophy  understands 
nought  of  divine  matters.  I  don't  say  that  men  may  not 
teach  and  learn  philosophy;  I  approve  thereof,  so  that  it  be 
within  reason  and  moderation.  Let  philosophy  remain  within 
her  bounds,  as  God  has  appomted,  and  let  us  make  use  of 
her  as  of  a  character  in  a  comedy;  but  to  mix  her  up  with 
divinity  may  not  be  endured;  nor  is  it  tolerable  to  make 
faith  an  accidens  or  quality,  happening  by  chance;  for  such 
words  are  merely  philosophical, — used  in  schools  and  in  tem* 
poral  affairs,  wluch  human  sense  and  reason  may  compre* 
hend.  But  faith  is  a  thing  in  the  heart,  having  its  being 
and  substance  by  itself,  given  of  God  as  his  prop^  work,  not 
a  corporal  thing,  that  may  be  seen,  felt,  or  touched. 

XLIX. 

We  must  know  how  to  teach  God*s  word  aright,  discem- 
i^ly>  for  there  are  divers  sorts  of  hearers;  some  are  struck 
with  fear  in  the  conscience,  are  perplexed,  and  awed  by  their 
sins,  and,  in  apprehension  of  God's  anger,  are  penitent;  these 
must  be  comforted  with  the  consolations  of  the  gospeL 
Others  are  hardened,  obstinate,  stiff-necked,  rebel-hearted; 
these  must  be  affrighted  by  the  law,  by  examples  of  God's 
wrath:  as  the  fires  of  £lijah,  the  deluge,  the  destruction  of 
Sodom  and  Gomorrah,  the  downfal  of  Jerusalem.  These 
hard  heads  need  sound  knocks. 

L. 

The  gospel  of  the  remission  oi  sins  through  faith  in 
Christ,  is  received  of  few  people;  most  men  little  regard  the 
sweet  and  comfortable  titüngs  of  the  gospel;  some  hear  it» 
but  only  even  so  as  they  hear  mass  in  popedom  ^  the  mijoritj 
attend  God's  word  out  of  custcmi,  and,  when  they  have  done 
that,  think  all  is  well.  The  case  is,  the  sick,  needing  a 
physician,  welcome  him;  but  he  that  is  well,  cares  not  for 


24  Luther's  table-talk. 

him,  as  we  see  by  the  Canaanitish  woman  in  Matthew  xv., 
who  felt  her  own  and  her  daughter's  necessities,  and  there- 
fore ran  after  Christ,  and  in  nowise  would  suffer  herself  to 
be  denied  or  sent  away  from  him.  In  like  manner,  Moses 
was  fain  to  go  before,  and  learn  to  feel  sins,  that  so  grace 
might  taste  the  sweeter.  Therefore,  it  is  but  labour  lost 
(how  familiar  and  loving  soever  Christ  be  figured  unto  us), 
except  we  first  be  humbled  through  the  acknowledgment  of 
aur  sins,  and  so  yearn  after  Christ,  as  the  Magnificat  says: 
^^  He  filled  the  hungry  with  good  things,  and  the  rich  he 
hath  sent  empty  away,"  words  spoken  for  the  comfort  of  all, 
and  for  instruction  of  miserable,  poor,  needful  sinners,  and 
contemned  people,  to  the  end  that  in  all  their  deepest  sorrows 
and  necessities  they  may  know  with  whom  to  take  refuge 
and  seek  aid  and  consolation. 

.  But  we  must  take  fast  hold  on  God's  Word,  and  believe  all 
true  which  that  says  of  God,  though  God  and  all  his  creatures 
should  seem  unto  us  other  than  as  the  Word  speaks,  as  we 
see  the  Canaanitish  woman  did.  The  Word  is  sure,  and  fails 
not,  though  heaven  and  earth  must  pass  away.  Yet,  oh! 
how  hard  is  this  to  natural  sense  and  reason,  that  it  must 
strip  itself  naked,  and  abandon  all  it  comprehends  and  feels, 
depending  only  upon  the  bare  Word.  The  Lord  of  his 
mercy  help  us  with  faith  in  our  necessities,  and  at  our  last 
end,  when  we  strive  with  death. 

LI. 

Heaven  and  earth,  all  the  emperors,  kings,  and  princes  of 
the  world,  could  not  raise  a  fit  dwelling-place  for  God;  yet, 
in  a  weak  human  soul,  that  keeps  his  Word,  he  willingly 
resides.  Isaiah  calls  heaven  the  Lord's  seat,  and  earth  his 
footstool;  he  does  not  call  them  his  dwelling-place;  when 
we  seek  after  God,  we  shall  find  him  with  them  that  keep 
his  Word.  Christ  says:  "  If  a  man  love  me,  he  will  keep  my 
words,  and  my  Father  will  love  him,  and  we  will  come  unto 
him,  and  ms^e  our  abode  with  him."  Nothing  could  be 
simpler  or  clearer  than  these  words  of  the  Saviour,  and  yet 
he  confounds  herewith  all  the  wisdom  of  the  worldly-wise.  He 
sought  to  speak  non  in  sublimi  sed  humili  genere.  If  I  had 
to  teach  a  child,  I  would  teach  him  in  the  same  way. 


OF  god's  word.  25 

LII. 

Great  is  the  strength  of  the  divine  Word.  In  the  epistle 
to  the  Hebrews,  it  is  called  "  a  two-edged  sword."  But  we 
Aave  neglected  and  contemned  the  pure  and  clear  Word,  and 
have  drunk  not  of  the  fresh  and  cool  spring;  we  are  gone 
from  the  clear  fountain  to  the  foul  puddle,  and  drunk  its 
filthy  water;  that  is,  we  have  sedulously  read  old  writers  and 
teachers,  who  went  about  with  speculative  reasonings,  like 
the  monks  and  friars. 

The  words  of  our  Saviour  Christ  are  exceeding  powerful ; 
they  have  hands  and  feet;  they  outdo  the  utmost  subtleties 
of  the  worldly-wise,  as  we  see  in  the  gospel,  where  Christ 
confounds  the  wisdom  of  the  Pharisees  with  plain  and  simple 
words,  so  that  they  knew  not  which  way  to  turn  and  wind 
themselves.  It  was  a  sharp  syllogism  of  his  :  "  Give  unto 
Caesar  the  things  which  are  Cossar's;"  wherewith  he  neither 
commanded  nor  prohibited,  but  snai*ed  them  in  their  own 
casuistry. 

LIII. 

Where  God's  Word  is  taught  pure  and  unfalsified,  there  is 
also  poverty,  as  Christ  says:  ^'  I  am  sent  to  preach  the  Gospel 
to  the  poor."  More  than  enough  has  been  given  to  unprofit- 
able, lazy,  ungodly  people  in  monasteries  and  cells,  who  lead 
us  into  danger  of  body  and  soul;  but  not  one  farthing  is  given, 
willingly,  to  a  Christian  teacher.  Superstition,  idolatry,  and' 
hypocrisy,  have  ample  wages,  but  truth  goes  a  begging. 

LIV. 

When  God  preaches  his  word,  then  presently  follows  the 
cross  to  godly  Christians;  as  St.  Paul  testifies:  "All  that 
will  live  a  godly  life  in  Christ  Jesus,  must  suffer  persecution." 
And  our  Saviour:  "  The  disciple  is  not  greater  than  the 
master:  have  they  persecuted  me?  they  will  persecute  you 
also."  The  work  rightly  expounds  and  declares  the  Word, 
as  the  prophet  Isaiah:  Grief  and  sorrow  teach  how  to  mark 
the  Word.  No  man  understands  the  Scriptures,  unless  he  be 
acquunted  with  the  cross. 

LV. 

In  the  time  of  Christ  and  the  apostles,  God's  Word  was  a 
word  of  doctrine,  which  was  preached  everywhere  in  the 


26  lutheb's  table-talk. 

world;  afterwards  in  popedom  it  was  a  word  of  reading, 
which  they  only  read,  but  understood  not.  In  this  our  time, 
it  is  made  a  word  of  strife,  which  fights  and  strives;  it  will 
endure  its  enemies  no  longer,  but  remove  them  out  of  the 
way. 

LVI. 

Like  as  in  the  world  a  child  is  an  heir  only  because  it  is 
born  to  inherit,  even  so,  faith  only  makes  such  to  be  Grod's 
children  as  are  born  of  the  Word,  which  is  the  womb  wherein 
we  are  conceived,  born,  and  nourished,  as  the  prophet  Isaiah 
says.  Now,  as  through  such  a  birth  we  become  Grod's 
children,  (wrought  by  God  without  our  help  or  doing,)  even 
so,  we  are  also  heirs,  and  being  heirs,  are  freed  from  sin, 
death,  and  the  devil,  and  shall  inherit  everlasting  life. 

LVII. 

I  admonish  every  pious  Christian  that  he  take  not  ofifence 
at  the  plain,  unvarnished  manner  of  speech  of  the  Bible. 
Let  him  reflect  that  what  may  seem  trivial  and  vulgar  to  him, 
emanates  from  the  high  majesty,  power,  and  wisdom  of  God. 
The  Bible  is  the  book  that  makes  fools  of  the  wise  of  this 
world;  it  is  understood  only  of  the  plain  and  simple  hearted. 
Esteem  this  book  as  the  precious  fountain  that  can  never  be 
exhausted.  In  it  thou  findest  the  swaddling-clothes  and  the 
manger  whither  the  angels  directed  the  poor,  simple  shep- 
herds; they  seem  poor  and  mean,  but  dear  and  precious  is 
the  treasure  that  lies  therein. 

LVIII. 

The  ungodly  papists  prefer  the  authority  of  the  church  far 
above  God's  Word;  a  blasphemy  abominable  and  not  to  be 
endured;  wherewith,  void  of  all  shame  and  piety,  they  spit  in 
God's  face.  Truly,  Grod's  patience  is  exceeding  great,  in 
that  they  be  not  destroyed;  but  so  it  always  has  been. 

LIX.. 

In  times  past,  as  in  part  of  our  own,  'twas  dangerous 
work  to  study,  when  divinity  and  all  good  arts  were  con- 
temned, and  fine,  expert,  and  prompt  wits  were  plagued  with 
sophistry.  Aristotle,  the  heathen,  was  held  in  soch  vq)ixte 
and  honour,  that  whoso  andervalued  or  contradicted 


OF  god's  wobd.  27 

was  held,  at  Cologne,  for  an  heretic;  whereas  they  them- 
selves understood  not  Aristotle. 

LX. 

In  the  apostles'  time,  and  in  our  own,  the  gospel  was  and 
is  preached  more  powerful^  and  spread  further  than  it  was 
in  the  time  of  Christ;  for  Christ  had  not  such  repute,  nor  so 
manj  hearers  as  the  apostles  had,  and  as  now  we  have. 
Christ  himself  says  to  his  disciples:  Ye  shall  do  greater 
works  than  I;  I  am  but  a  little  grain  of  mustard-seed;  but 
je  shall  be  like  the  vine-tree,  and  as  the  arms  and  boughs 
wherein  the  birds  shall  build  their  nests. 

LXI. 

All  men  now  presume  to  criticise  the  gospeL  Almost 
every  old  doting  fool  or  prating  sophist  must,  forsooth,  be  a 
doctor  in  divinity.  All  other  arts  and  sciences  have  masters, 
of  whom  people  must  learn,  and  rules  and  regulations  which 
must  be  observed  and  obeyed;  the  Holy  Scripture  only, 
God's  word,  must  be  subject  to  each  man's  pride  and  pre- 
sumption; hence,  so  many  sects,  seducers,  and  offences. 

LXII. 

I  did  not  leam  my  divinity  at  once,  but  was  constrained 
by  my  temptations  to  search  deeper  and  deeper;  for  no  man, 
withoQt  trials  and  temptations,  can  attain  a  true  understand- 
ing of  the  Holy  Scriptures.  St.  Paul  had  a  devil  that  beat 
him  with  fists,  and  with  temptations  drove  him  diligently  to 
study  the  Holy  Scripture.  I  had  hanging  on  my  neck  the 
pope^  the  universities,  all  the  deep-learned,  and  the  devil; 
these  honted  me  into  the  Bible,  wherein  I  sedulously  read, 
and  thereby,  God  be  praised,  at  length  attained  a  true  under- 
standing of  it.  Without  such  a  devil,  we  are  but  only  spe- 
culators of  divinity,  and  according  to  our  vain  reasoning, 
dream  that  so  and  so  it  must  be,  as  the  monks  and  friars  in 
n^onasteries  do.  The  Holy  Scripture  of  itself  is  certain  and 
true:  Grod  grant  me  grace  to  catch  hold  of  its  just  use. 


28  littheb's  table-talk. 


OF    GOD*S    WORKS. 


LXIII. 

All  the  works  of  Grod  are  unsearchable  and  unspeakable, 
no  human  sense  can  find  them  out;  faith  only  takes  hold  of 
them  without  human  power  or  aid.  No  mortal  creature  can 
comprehend  God  in  his  majesty,  and  therefore  did  he  come 
before  us  in  the  simplest  manner,  and  was  made  man,  a}', 
sin,  death,  and  weakness. 

In  all  things,  in  the  least  creatures,  and  in  their  members, 
God's  almighty  power  and  wonderful  works  clearly  shine. 
For  what  man,  how  powerful,  wise,  and  holy  soever,  can 
make  out  of  one  üg  a  fig-tree,  or  another  fig?  or,  out  of  one 
cherry-stone,  a  cherry,  or  a  cherry-tree?  or  what  man  can 
know  how  God  creates  and  preserves  all  things,  and  makes 
them  grow. 

Neither  can  we  conceive  how  the  eye  sees,  or  how  in- 
telligible words  are  spoken  plainly,  when  only  the  tongue 
moves  and  stirs  in  the  mouth;  all  which  are  natural  things, 
daily  seen  and  acted.  How  then  should  we  be  able  to  com- 
prehend or  understand  the  secret  counsels  of  God's  majesty, 
or  search  them  out  with  our  human  sense,  reason,  or  under- 
standing. Should  we  then  admire  our  own  wisdom?  I,  for 
my  part,  admit  myself  a  fool,  and  yield  myself  captive. 

LXIV. 

In  the  beginning,  God  made  Adam  out  of  a  piece  of  clay, 
and  £ve  out  of  Adam's  rib:  he  blessed  them,  and  said:  *'  Be 
fruitful  and  increase" — ^words  that  will  stand  and  remain 
powerful  to  the  world's  end.  Though  many  people  die  daily, 
yet  others  are  ever  being  bom,  as  David  says  in  his  psalm: 
"  Thou  sufierest  men  to  die  and  go  away  like  a  shadow,  and 
sayest.  Come  again  ye  children  of  men."  These  and  other 
things  which  he  daily  creates,  the  ungodly  blind  world  see 


OF  ood's  works.  29 

not,  nor  acknowledge  for  God's  wonders,  bat  think  all  is 
done  bj  chance  and  haphazard,  whereas,  the  godly,  where- 
soever they  cast  their  eyes,  beholding  heaven  and  earth,  the 
air  and  water,  see  and  acknowledge  all  for  God*s  wonders; 
and,  full  of  astonishment  and  ddight,  laud  the  Creator, 
knowing  that  God  is  well  pleased  therewith. 

LXV. 

For  the  blind  children  of  the  world  the  articles  of  faith 
are  too  high.  That  three  persons  are  one  only  God;  that 
the  true  Son  of  God  was  made  man;  that  in  Christ  are  two 
natures,  divine  and  human,  &c.,  all  this  offends  them,  as 
fiction  and  fable.  For  just  as  unlikely  as  it  is  to  say,  a 
man  and  a  stone  are  one  person,  so  it  is  unlikely  to  human 
sense  and  reason  that  God  was  made  man,  or  that  divine 
and  human  natures,  united  in  Christ,  are  one  person.  St.  Paul 
showed  his  understanding  of  this  matter,  though  he  took  not 
hold  of  all,  in  Colossians:  ^'  In  Christ  dwelleth  all  the  fulness 
of  the  Godhead  bodily."  Also:  "  In  him  lies  hid  all  treasure 
of  wisdom  and  knowledge." 

LXVI. 

J£  a  man  ask,  Why  God  permits  that  men  be  hardened, 
and  fall  into  everlasting  perdütion?  let  him  ask  again:  Why 
God  did  not  spare  his  only  Son,  but  gave  him  for  us  all,  to 
die  the  ignominious  death  of  the  cross,  a  more  certain  sign 
of  his  love  towards  us  poor  people,  than  of  his  wrath  against 
us.  Such  questions  cannot  be  better  solved  and  answered 
than  by  converse  questions.  True,  the  malicious  devil 
deceived  and  seduced  Adam;  but  we  ought  to  consider 
that,  soon  after  the  fall,  Adam  received  the  promise .  of  the 
woman's  seed  that  should  crush  the  serpent's  head,  and 
should  bless  the  people  on  earth.  Therefore,  we  must  ac- 
knowledge that  the  goodness  and  mercy  of  the  Father,  who 
sent  his  Son  to  be  our  Saviour,  is  immeasurably  great  to- 
wards the  wicked  ungovernable  world.  Let,  therefore,  his 
good  will  be  acceptable  unto  thee,  oh,  man,  and  speculate 
not  with  thy  devilish  queries,  thy  whys  and  thy  wherefores, 
touching  God's  words  and  works.  For  God,  who  is  creator 
of  all   creatures,    and  orders  all  things  according  to  hia 


30  LÜTHER*S   TABL£-TALK. 

unsearchable  will  and  wisdotn^  is  not  pleased  wiili  sacli  ques- 
tionings. 

Why  God  sometimes,  out  of  his  divine  counsels,  wonder- 
f ullj  wise,  unsearchable  to  human  reason  and  understanding, 
has  mercy  on  this  man,  and  hardens  that,  it  beseems  not  us 
to  inquire.  We  should  know,  undoubtingly,  that  he  does 
nothing  without  certain  cause  and  counsel.  Truly,  if  God 
were  to  give  an  account  to  every  one  of  his  works  and 
actions,  he  were  bat  a  poor,  simple  God. 

Our  Saviour  said  to  Peter^  ^  What  I  do  thou  knowest 
not  now,  but  thou  shalt  know  hereafter."  Hereafter,  then, 
we  shall  know  how  graciously  our  loving  Grod  and  Father 
has  been  afiected  unto  us.  In  the  meantime,  though  misfor- 
tune, misery,  and  trouble  be  upon  us,  we  must  have  this  sure 
confidence  in  him,  that  he  will  not  suffer  us  to  be  destroyed 
either  in  body  or  soul,  but  will  so  deal  witii  us,  that  all 
things,  be  they  good  or  evil,  shall  redound  to  our  advantage. 

Lxvn. 

When  one  asked,  where  God  was  before  heaven  was 
created?  St.  Augustin  answered:  He  was  in  himself.  When 
another  asked  me  the  same  question,  I  said:  He  was  building 
hell  for  such  idle,  presumptuous,  fluttering  and  inquisitive 
spirits  as  you.  After  he  had  created  aU  things,  he  was 
everywhere,  and  yet  he  was  nowhere,  for  I  cannot  take  hold 
of  him  without  the  Word.  But  he  will  be  foimd  there 
where  he  has  engaged  to  be.  The  Jews  found  him  at  Jeru- 
salem by  the  throne  of  grace,  (Exod.  xxv.)  We  find  him  in 
the  Word  and  faith,  in  baptism  and  the  sacraments;  but  in 
his  majesty,  he  is  nowhere  to  be  found. 

It  was  a  special  grace  when  God  boimd  himself  to  a  certain 
place  where  he  would  be  found,  namely,  in  that  place  where 
the  tabernacle  was,  towards  which  they  prayed;  as  first,  in 
Shilo  and  Sichem,  afterwards  at  Gibeon^  and  lastly  at  Jeru- 
salem, in  the  temple. 

The  Greeks  aiä  heathens  in  after  times  imitated  this,  and 
built  temples  for  their  idols  in  certain  places,  as  at  Ephesus 
for  Diana,  at  Delphos  for  Apollo,  &c.  For,  where  Grod 
built  a  churcli  there  the  devil  would  also  build  a  chapel. 
They  imitated  the  Jews  also  in  this,  namely,  that  as  the 
Most  Holiest  was  dark,  and  had  no  light,  even  so  and  after 


OF  god's  vosks.  81 

the  same  manner,  did  they  make  their  shrines  dark  where 
the  devil  made  answer.     Thus  is  the  devil  ever  God's  ape. 

Lxvni. 

Grod  is  upright,  faithful,  and  trae,  as  he  has  shown,  not 
onlj  in  his  promises,  through  Christ,  of  forgiveness  of  sins, 
and  deliverance  firom  everlasting  death,  but  also,  in  that  he 
has  laid  before  us,  in  the  Scriptures,  manj  gracious  and 
comforting  examples  of  great  and  holy  saints,  who  of  God 
w^ne  liighly  enlightened  and  £i,voured,  and  who,  notwith- 
standing, fdl  into  great  and  heavy  sins. 

Adam,  by  his  disobedience,  hereditarily  conveyed  sin  and 
death  upon  all  his  posterity.  Aaron  broi:^ht  a  great  sin 
upon  Ifia*ael,  insomuch  that  God  would  have  destroyed  her. 
David  also  fell  very  heavily.  Job  and  Jeremiah  cursed  the 
day  wherein  they  were  bom.  Jonas  was  sorely  vexed, 
because  Nineveh  was  not  destroyed.  Peter  denied,  Paul 
persecuted  Christ. 

These  and  such  like  innumerable  examples  does  Holy 
Writ  relate  to  us;  not  that  we  should  live  securely,  and  sin, 
relying  upon  the  mercy  of  Grod,  but  that,  when  we  feel  hip. 
anger,  ^*  which  will  surely  follow  upon  the  sins,"  we  should 
not  despair,  but  remember  these  comfortable  examples,  and 
thence  conclude,  that,  as  God  was  merciful  unto  them,  so 
likewise  he  will  be  gracious  unto  us,  out  of  his  mere  goodness 
and  mercy  shown  in  Christ,  and  will  not  impute  our  sins 
unto  us» 

We  may  also  see  by  such  examples  of  great  holy  men 
falling  so  grievously,  what  a  wicked,  crafty,  and  envious 
spirit  the  devil  is,  a  very  prince  and  god  of  the  worid. 

These  high,  divine  people,  who  committed  such  heavy 
sins,  fell,  through  God's  counsel  and  permission,  to  the  end 
they  should  not  be  proud  or  boast  themselves  of  their  gifts 
and  qualities,  but  should  rather  fear.  For,  when  David  had 
slain  Uriah,  had  taken  from  him  his  wife,  and  thereby  given 
cause  to  God's  enemies  to  blaspheme,  he  could  not  boast  he 
had  governed  well,  or  shown  goodness:  but  he  said:  ''I  have 
sinned  against  the  Lord,"  and  with  tears  prayed  for  mercy. 
Job  also  acknowledgingly  says:  ''I  have  spoken  foolishly, 
and  therefore  do  I  accuse  myself,  and  repent." 


32  lutheb's  table-talk. 


LXIX. 

When  God  contemplates  some  great  work,  he  begins  it  by 
the  hand  of  some  poor,  weak,  human  creature,  to  whom  he 
afterwards  gives  aid,  so  that  the  enemies  who  seek  to  obstruct 
it,  are  overcome.  As  when  he  delivered  the  children  of 
Israel  out  of  the  long,  wearisome,  and  heavy  captivity  in 
Egypt,  and  led  them  into  the  land  of  promise,  he  called 
Moses,  to  whom  he  afterwards  gave  his  brother  Aaron  as  an 
assistant.  And  though  Pharaoh  at  first  set  himself  hard 
against  them,  and  plagued  the  people  worse  than  before,  yet 
he  was  forced  in  the  end  to  let  Israel  go.  And  when  he 
hunted  aft&r  them  with  all  his  host,  the  Lord  drowned 
Pharaoh  with  all  his  power  in  the  Bed  Sea,  and  so  delivered 
his  people. 

Again,  in  the  time  of  Eli  the  priest,  when  matters  stood 
very  evil  in  Israel,  the  Philistines  pressing  hard  upon  them, 
and  taking  away  the  Ark  of  Gk)d  into  their  land,  and  when 
Eli,  in  great  sorrow  of  heart,  fell  backwards  from  his  chair 
and  broke  his  neck,  and  it  seemed  as  if  Israel  were  utterly 
undone,  God  raised  up  Samuel  the  prophet,  and  through 
him  restored  Israel,  and  the  Philistines  were  overthrown. 

Afterwards,  when  Saul  was  sore  pressed  by  the  Philistines, 
so  that  for  anguish  of  heart  he  despaired  and  thrust  himself 
through,  three  of  his  sons  and  many  people  dying  with  him, 
every  man  thought  that  now  there  was  an  end  of  Israel. 
But  shortly  after,  when  David  was  chosen  king  over  all 
Israel,  then  came  the  golden  time.  For  David,  the  chosen 
of  God,  not  only  saved  Israel  out  of  the  enemies^  hands,  but 
also  forced  to  obedience  all  kings  and  people  that  set  them- 
selves against  him,  and  helped  the  kingdom  up  again  in  such 
manner,  that  in  his  and  Solomon's  time  it  was  in  full 
flourish,  power,  and  glory. 

Even  so,  when  Judah  was  carried  captive  to  Babylon,  then 

.  God  selected  the  prophets  Ezekiel,  Haggai,  and  Zachariah, 

who  comforted  men  in  their  distress  and  captivity;  making 

not  only  promise  of  their  return  into  the  land  of  Judah,  but 

also  that  Christ  should  come  in  his  due  time. 

Hence  we  may  see  that  God  never  forsakes  his  people, 
nor  even  the  wicked;  though,  by  reason  of  their  sins,  he 
suffer  them  a  long  time  to  be  severely  punished  and  plagued. 


OF  god's  works.  3^ 

As  also,  in  this  our  time,  he  has  graciously  delivered  us  from 
the  long,  wearisome,  heavy,  and  horrible  captivity  of  the 
wicked  pope.  God  of  his  mercy  grant  we  may  thankfully 
acknowledge  this. 

LXX. 

Grod  could  be  rich  readily  enough,  if  he  were  more  provident, 
and  denied  us  the  use  of  his  creatures;  let  him,  for  ever  so 
short  a  while,  keep  back  the  sun,  so  that  it  shine  not,  or  lock 
up  air,  water,  or  fire,  ah!  how  willingly  would  we  give  all 
our  wealth  to  have  the  use  of  these  creatures  again. 

But  seeing  God  so  liberally  heaps  his  gifts  upon  us,  we 
claim  them  as  of  right;  let  him  deny  them  if  he  dare.  The 
unspeakable  multitude  of  his  benefits  obscures  the  ikith  of 
believers,  and  much  more  so,  that  of  the  ungodly. 

LXXI. 

When  God  wills  to  punish  a  people  or  a  kingdom,  he  takes 
away  from  it  the  good  and  godly  teachers  and  preachers, 
and  bereaves  it  of  wise,  godly,  and  honest  rulers  and 
counsellors,  and  of  brave,  upright,  and  experienced  soldiers, 
and  of  other  good  men.  Then  are  the  common  people 
secure  and  merry;  they  go  on  in  all  wilfulness,  they  care  no 
longer  for  the  truth  and  for  the  divine  doctrine;  nay,  they  de- 
spise it,  and  fall  into  blindness;  they  have  no  fear  or  honesty; 
they  give  way  to  all  manner  of  shameful  sins,  whence  arises  a 
wild,  dissolute,  and  devilish  kind  of  living,  as  that  we  now, 
alas!  see  and  are  too  well  cognizant  of,  and  which  cannot  long 
endure.  I  fear  the  axe  is  laid  to  the  root  of  the  tree,  soon 
to  cut  it  down.  God  of  his  infinite  mercy  take  us  graciously 
away,  that  we  may  not  be  present  at  such  calamities. 

LXXII. 

God  gives  us  sun  and  moon  and  stars,  fire  and  water,  air 
and  earth,  all  creatures,  body  and  soul,  all  manner  of  main- 
tenance, fruits,  grain,  corn,  wine,  whatever  is  good  for  the 
preservation  and  comfort  of  this  temporal  life;  moreover  he 
gives  unto  us  his  all-saving  Word,  yea,  himself. 

Yet  what  gets  he  thereby?     Truly,  nothing,  but  that  he  is' 
wickedly  blasphemed,  and  that  his  only  Son  is  contemned 


B4  LUTHfift's  TABI.E-TALK. 

and  cracified,  his  seryants  plagaed,  Imntthed*  penecuied,  and 
fikin.     Such  a  godly  child  is  the  world;  woe  be  to  it 

Lxxin. 

God  very  wonderfuUj  entrusts  his  highest  office  to 
preachers  that  are  themselves  poor  sinners  who,  while  teach- 
ing it^  very  weakly  follow  it.  Thus  goes  it  ever  with  God's 
power  in  our  weakness;  f<Mr  when  he  is  weakest  in  vb,  then 
is  he  strongest. 

Lxxrv. 

How  should  God  deal  with  us?  Good  days  we  cannot 
bear,  evil  we  cannot  endure.  Gives  he  riches  unto  us?  then 
are  we  proud,  so  that  no  man  can  live  by  us  in  peace;  naj, 
we  will  be  carried  upon  heads  and  shoulders,  and  will  be 
adored  as  gods.  Gives  he  poverty  unto  us?  then  are  we 
dismayed,  impatient,  and  murmur  against  him.  Therefore, 
nothing  were  better  for  us,  than  forthwith  to  be  covered  over 
with  the  shovel. 

LXXV. 

Since  God,  said  some  one,  knew  that  man  would  not 
continue  in  the  state  of  innocence,  why  did  he  create  him  at 
all?  Dr.  Luther  laughed,  and  replied:  The  Xford,  all- 
powerful  and  magnificent,  saw  that  he  should  need  in  his 
house,  sewers  and  cess-pools;  be  assured  he  knows  quite  well 
what  he  is  about.  Let  us  keep  dear  of  these  abstract  ques- 
tions, and  consider  the  will  of  God  such  as  it  has  been 
revealed  unto  us. 

LXXVI. 

Dr.  Henning  asked:  *^  Is  reason  to  hold  no  authority  at  aJl 
with  Christiaijs,  since  it  is  to  be  set  aside  in  matters  of  faxth?^ 
The  Doctor  replied:  Before  faith  and  the  knowledge  of  Grod, 
reason  is  mere  darkness;  but  in  the  hands  of  diose  who 
believe,  'tis  an  excellent  instrument.  All  faculties  and  gifts 
are  pernicious,  exercised  by  the  impious;  but  most  salutary 
when  possessed  by  godly  persons. 

Lxxyn. 

Grod  deals  strangely  with  his  saints,  contrary  to  all  human 
wisdom  and  understanding,  to  the  end,  that  those  who  fear 
God  and  are  good  Christians,  may  kam  to  depend  on  invi- 


OF  god's   W0BK8.  35 

fible  tiiiiigs,  and  through  jXMMTtificalion  may  be  made  aliTe 
again;  far  God's  Word  is  a  light  that  shines  ia  a  dark  plaoe^ 
as  aH  examples  of  ftath  show.  Esau  was  accursed,  jet  it 
went  well  with  him;  he  was  l(Mrd  in  the  land,  and  priest  in 
the  church;  but  Jacob  had  to  fly,  and  dwell  in  poverty  ia 
anodier  ootmtry. 

God  deals  with  godly  Christians  much  as  with  the  ungodly, 
yea,  and  sometimes  for  worse.  He  deals  with  them  evesk  as 
a  house-father  with  a  son  and  a  servant;  he  whips  and  beats 
the  son  mnch  more  and  oftener  than  the  servant,  yet,  never- 
theless, he  gathers  for  the  son  a  treasure  to  inherit,  while  a 
stubborn  and  a  disobedient  servant  he  beats  not  with  the  rod, 
but  thrusts  out  of  doors,  and  gives  him  nothing  of  the  in- 
heritaiice. 

Lxxyni. 

God  is  a  good  and  gracious  Lord;  he  will  be  held  for  God 
only  and  alone,  according  to  the  first  commandment :  **  Thou 
shah  have  none  other  Gods  but  me."  He  desires  nothing  of 
us,  no  taxes,  subsidies,  money,  or  goods;  he  only  requires 
that  he  may  be  our  God  and  Father,  and  therefore  he  bestows 
upon  us,  ncUy,  with  an  overflowing  cup,  all  manner  of  spi- 
ritual and  temporal  gifts;  but  we  look  not  so  much  as  once 
towards  him,  nor  will  have  him  to  be  our  God. 

LXXIX. 

God  is  not  an  angry  God;  if  he  were  so  we  were  all  utterly 
lost  and  nndone.  God  does  not  willingly  strike  mankind,  ex- 
cept, as  a  just  God,  he  be  constrained  thereunto;  but,  having 
no  pleasure  in  unrighteousness  and  ungodliness,  he  must 
therefore  sufler  the  punishment  to  go  on.  As  I  sometimes 
look  through  the  fingers,  when  the  tutor  whips  my  son  John, 
80  it  is  with  Grod;  when  we  are  unthankful  and  disobedient 
to  his  word  and  comm'andments,  he  suflers  us,  through  the 
devil,  to  be  soundly  lashed  with  pestilence,  famine,  and  such 
like  whips;  not  that  he  is  our  enemy,  and  to  destroy  us,  but 
that  throij^h  such  scourging,  he  may  call  us  to  repentance  and 
amendment,  and  so  allure  us  to  seek  him,  run  to  him,  and 
call  upon  him  for  help.  Of  this  we  have  a  fine  example  in  the 
book  of  Judges,  where  the  angel,  in  God's  person,  speaks 
.'Aus:  *^  I  have  stricken  you  so  often,  and  ye  are  nothing  the 
better  for  it;"  and  the  people  of  Israel  said:  ^'  Save  thou  us 

d2 


36  lütheb's  table-taxk. 

but  now;  we  have  sinned  and  done  amiss:  punish  thou  us,  O 
Lord,  and  do  with  us  what  thou  wilt,  only  save  us  now,"  &g. 
Whereupon  he  struck  not  all  the  people  to  death.  In  like 
manner  did  David,  when  he  had  sinned,  (in  causing  the  people 
to  be  numbered,  for  which  God  punished  the  people  with  pes- 
tilence, so  that  70,000  died)  humble  himself,  sa3ring:  '^  Behold, 
Lord,  I  have  sinned,  I  have  done  this  misdeed,  and  have 
deserved  this  punishment:  What  have  these  sheep  done?  Let 
thy  hand  be  upon  me,  and  upon  my  father's  house,"  &c. 
Then  the  Iiord  ^^  repented  him  of  the  evil,  and  said  to  the 
angel  that  destroyed  the  people,  It  is  enougb^  stay  thy  hand." 

He  that  can  humble  himself  earnestly  before  Grod  in  Christ, 
has  already  won;  otherwise,  the  Lord  God  would  lose  bis 
deity,  whose  own  work  it  is,  that  he  have  mercy  on  the  poor 
and  sorrowful,  and  spare  them  that  humble  themselves  before 
him.  Were  it  not  so,  no  human  creature  would  come  unto 
him,  or  call  upon  him;  no  man  would  be  heard,  no  man  saved, 
nor  thank  him;  '*  For  in  hell  no  man  praiseth  thee,"  says  the 
Fsalm.  The  devil  can  affright,  murder,  and  steal;  but  God 
revives  and  comforts. 

This  little  word,  God,  is,  in  the  Scripture,  a  word  with 
manifold  significations,  and  is  oftentimes  understood  of  a  thing 
after  the  nature  of  its  operation  and  essence:  as  the  devil  is 
called  a  god;  namely,  a  god  of  sin,  of  death,  of  despair,  and 
damnation. 

We  must  make  due  difference  between  this  god  and  the 
upright  and  true  God,  who  is  a  God  of  life,  comfort,  salvation^ 
justification,  and  all  goodness;  for  there  are  many  words  that 
bear  no  certain  meanings,  and  equivocation  is  always  the 
mother  of  error. 

LXXX. 

The  wicked  and  ungodly  enjoy  the  most  part  of  Grod's 
creatures;  the  tyrants  have  the  greatest  power,  lands,  and 
people;  the  usurers  the  money;  the  farmers  eggs,  butter, 
corn,  barley,  oats,  apples,  pears,  &c.;  while  godly  Christians 
3nust  suffer,  be  persecuted,  sit  in  dungeons,  where  they  can 
see  neither  sun  nor  moon,  be  thrust  out  into  poverty,  be 
banished,  plagued,  &c.  But  things  will  be  better  one  day; 
they  cannot  always  remain  as  now;  let  us  have  patience,  and 
steadfastly  remain  by  the  pure  doctrine,  and  not  fall  away 
from  it,  notwithstanding  all  this  misery. 


OF  god's  works.  37 

LXXXI. 

Our  Lord  God  and  the  devil  have  two  modes  of  policy 
which  agree  not  together,  but  are  quite  opposite  the  one  to 
the  other.  God  at  the  first  affrights,  and  afterwards  lifts  up 
and  comforts  again;  so  that  the  flesh  and  the  old  man  should 
be  killed,  and  the  spirit,  or  new  man,  live.  Whereas  the  devil 
makes,  at  first,  people  secure  and  bold,  that  thej,  void  of 
all  fear,  may  commit  sin  and  wickedness,  and  not  only  remain 
in  sin,  but  take  delight  and  pleasure  therein,  and  think  they 
Lave  done  all  well;  but  at  last,  when  Mr.  Stretch-leg  comes, 
then  he  affrights  and  scares  them  without  measure,  so  that 
they  either  die  of  great  grief,  or  else,  in  the  end,  are  left  with- 
out all  comfort,  and  despair  of  God's  grace  and  mercy. 

LXXXII. 

God  only,  and  not  wealth,  maintains  the  world;  riches 
merely  make  people  proud  and  lazy.  At  Venice,  where  the 
richest  people  are,  a  horrible  dearth  fell  among  them  in  our 
time,  so  that  they  were  driven  to  call  upon  the  Turks  for 
help,  who  sent  twenty-four  galleys  laden  with  corn;  all  which, 
well  nigh  in  port,  sunk  before  their  eyes.  Great  wealth  and 
money  cannot  still  hunger,  but  rather  occasion  more  dearth; 
for  where  rich  people  are,  there  things  are  always  dear.  More- 
over, money  makes  no  man  right  merry,  but  much  rather 
pensive  and  full  of  sorrow;  for  riches,  says  Christ,  are  thorns 
that  prick  people.  Yet  is  the  world  so  mad  that  it  sets 
therein  all  its  joy  and  felicity« 

LXXXII  I. 

There  is  no  greater  anger  than  when  God  is  silent,  and. 
talks  not  with  us,,  but  suffers  us  to  go  on  in  our  sinful  works, 
and  to  do  all  things  according  to  our  own  passions  and  plea- 
sure; as  it  has  been'with  the  Jews  for  the  last  fifteen  hun- 
dred years. 

Ah,  God,  punish,  we  pray  thee,  with  pestilence  and  famine, 
and  with  what  evil  and  sickness  may  be  else  on  earth ;  but  be 
aot  silent.  Lord,  towards  us.  God  said  to  the  Jews:  *'I  have 
stretched  forth  mine  hand,  and  have  cried,  come  hither  and 
hear,"  &c.     "  But  ye  said.  We  will  not  hear." 

Even  so  likewise  do  we  now;  we  are  weary  of  God's  word;' 
we  will  not  have  upright,  good,  and  godly  preachers  and 


88  lütheb's  table-talk. 

teachers  that  threaten  us,  and  bring  God's  word  pure  and 
unfalsified  before  us,  and  condemn  false  doctrine,  and  trulj 
warn  us.  No,  such  cannot  we  endure;  we  will  not  hear  them, 
nay,  we  persecute  and  banish  them;  therefore  will  God  also 
punish  us.  Thus  it  goes  with  wicked  and  lost  children,  that 
will  not  hearken  to  their  parents,  nor  be  obedient  unto  them; 
thej  will  afterwards  be  rejected  of  them  again. 

LXXXIY. 

Nothing  displeases  Almightj  Grod  more  than  when  we  de- 
fend and  doak  our  sins,  and  will  not  acknowledge  that  we 
have  done  wrong,  as  did  Saul;  for  the  sins  that  be  not  ac- 
knowledged, are  against  the  first  table  of  the  Texi  Command- 
ments. Saul  sinned  against  the  first  table^  David  against  the 
second.  Those  are  sinners  against  the  second  table,  that 
look  on  the  sermon  of  Repentance,  suffer  themselves  to  be 
threatened  and  reproved,  acknowledge  their  anns,  and  better 
themselves.  Those  that  sin  against  the  first  table,  as  idola- 
ters, unbelievers,  contemners,  and  blasphemers  of  God, 
falsifiers  of  Gtod's  word,  &c.  attribute  to  themselves  wisdom 
and  power;  they  will  be  wise  and  mighty,  both  which  quali- 
tiea  Grod  reserves  to  himself  as  peculiarly  his  own. 

hXXX\. 

'Tis  inexpressible  how  ungodly  and  wicked  the  world  is. 
We  may  easily  perceive  it  from  this,  that  God  has  not  only 
suffered  punishments  to  increase,  but  also  has  appointed  so 
many  executioners  and  hangmen  to  punish  his  subjects;  as 
evil  spirits,  tyrants,  disobedient  children,  knaves,  and  wicked 
women,  wild  beasts,  vermin,  sickness,  &c.;  yet  all  this  can 
make  «s  neither  bend  nor  bow. 

Better  it  were  that  God  should  be  angry  with  us,  than  that 
we  be  angry  with  God,  for  he  can  soon  be  at  an  union 
with  us  again,  because  he  is  merciful;  but  when  we  are  angry 
with  him,  then  the  case  is  not  to  be  helped. 

LXXXVl. 

God  could  be  exceeding  rich  in  temporal  wealth,  if  lie  so 
pleased,  but  he  wiU  not.  If  he  would  but  come  to  the  pope, 
the  emperor,  a  king»  a  prince,  a  bishop,  a  rich  merdiant,  a 
citizen,  a  fazmer,  and  say:  Unlesa  you  give  me  a  hmidred 


OF  60]>'S  WOKKS.  99 

thousand  crowns,  you  shall  die  on  the  spot;  every  one  would 
saj:  I  will  give  it,  with  all  mj  heart,  if  I  may  but  live.  But 
now  we  are  such  unthankful  slovens,  that  we  give  him  not  so 
much  as  a  Deo  gratias,  though  we  receive  of  him,  to  rich 
overflowing,  such  great  benefits,  merely  out  of  his  goodness 
and  mercy.  Is  not  this  a  shame?  Yet,  notwithstanding 
such  unthankfulnes^  our  Lord  God  and  merciful  Father  su:^ 
fers  not  himself  to  be  scared  away,  but  continually  shows  us 
aü  manner  of  goodness.  If  in  his  gifts  and  benefits  he  were 
more  sparing  and  dose-handed,  we  äould  learn  to  be  thankftiL 
If  he  caused  every  human  creature  to  be  bom  but  with  one 
leg  or  foot,  and  seven  years  afterwards  gave  him  the  other;  or 
in  the  fourteenth  year  gave  one  hand,  and  afterwards,  in  the 
twentieth  year,  the  other,  then  we  should  better  acknowledge 
God's  gifts  and  benefits,  and  value  them  at  a  higher  rate^  and 
be  thankfuL  He  has  given  unto  us  a  whole  sea-fuU  of  his 
Word,  all  manner  of  languages  and  liberal  arts.  We  buy  at 
this  time,  cheaply,  all  maioner  of  good  books.  He  gives  us 
learned  people,  that  teach  well  and  regularly,  so  that  a  youth, 
if  he  be  not  altogether  a  dunce,  may  learn  more  in  one  year 
now,  than  formerly  in  many  years.  Arts  are  now  so  cheap, 
that  almost  they  go  about  begging  for  bread;  woe  be  to  us 
that  we  are  so  lazy,  improvident,  negligent,  and  unthankful. 

LXXXVII. 

We  are  nothing  worth  with  all  our  gifts  and  qualities,  how 
great  soever  they  be,  unless  God  continually  hold  his  hand 
over  ns:  if  he  forsake  us,  then  are  our  wisdom,  art,  sense, 
and  understanding  futile.  If  he  do  not  constantly  aid  us, 
then  Qur  highest  knowledge  and  experience  in  divinity,  or 
what  else  we  attain  unto,  will  nothing  serve;  for  when  the 
hour  of  trial  and  temptation  comes,  we  shall  be  despatched  in 
a  moment,  the  devil,  through  his  craft  and  subtilty,  tearing 
away  from  us  even  those  texts  in  Holy  Scripture  wherewith 
we  should  comfort  ourselves,  and  setting  before  our  eyes,  in- 
stead, only  sentences  of  fearful  threatening. 

Wherefore,  let  no  man  proudly  boast  and  brag  of  his  own 
righteousness,  wisdom,  or  other  gats  and  qualities,  but  humble 
hmiself,  and  pray  with  the  holy  apostles,  and  say:  Ah,  Lord! 
strengthen  and  increase  the  faith  in  us! 


.40  LUTHERS   TABLE-TALK. 

LXXXVIII. 

The  greater  God's  gifts  and  works,  the  less  are  they  re- 
garded. The  highest  and  most  precious  treasure  we  receive 
of  God  is,  that  we  can  speak,  hear,  see,  &c. ;  but  how  few 
acknowledge  these  as  God's  special  gifts,  much  less  give  Grod 
thanks  for  them.  The  world  highly  esteems  riches,  honour, 
power,  and  other  things  of  less  value,  which  soon  vanish 
awaj,  but  a  blind  man,  if  in  his  right  wits,  would  willingly  ex- 
change all  these  for  sight.  The  reason  why  the  corporal  gifts 
of  God  are  so  much  undervalued  is,  that  they  are  so  common, 
that  God  bestows  them  also  upon  brute  beasts,  which  as  well 
as  we,  and  better,  hear  and  see.  Nay,  when  Christ  made  the 
blind  to  see,  drove  out  devils,  raised  the  dead,  &c.,  he  was 
upbraided  by  the  ungodly  hypocrites,  who  gave  themselves 
out  for  God's  people,  and  was  told  that  he  was  a  Samaritan, 
and  had  a  de\il.  Ah!  the  world  is  the  devil's,  whether  it 
goes  or  stands  still;  how,  then,  can  men  acknowledge  God's 
gifts  and  benefits?  It  is  with  us  as  with  young  children, 
who  regard  not  so  much  their  daily  bread,  as  an  apple,  a  pear, 
or  other  toys.  Look  at  the  cattle  going  into  the  fields  to  pas- 
ture, and  behold  in  them  our  preachers,  our  milk-bearers, 
butter-bearers,  cheese  and  wool  bearers,  which  daily  preach 
unto  us  faith  in  God,  and  that  we  should  trust  in  him,  as  in 
our  loving  Father,  who  cares  for  us,  and  will  maintain  and 
nourish  us. 

LXXXIX. 

No  man  can  estimate  the  great  charge  God  is  at  only  in 
maintaining  birds  and  such  creatures,  comparatively  nothing 
worth.  I  am  persuaded  that  it  costs  him,  yearly,  more  to 
maintain  only  the  sparrows,  than  the  revenue  of  the  French 
king  amounts  to.  What,  then,  shall  we  say  of  all  the  rest  of 
his  creatures? 

xc. 

God  delights  in  our  temptations,  and  yet  hates  them;  he 
delights  in  them  when  they  drive  us  to  prayer:  he  hates 
them  when  they  drive  us  to  despair.  The  Fsahn  says:  An 
humble  and  contrite  heart  is  an  acceptable  sacrifice  to  Gtodf 
&c.  Therefore,  when  it  goes  well  with  you,  sing  and  praise 
God  with  a  hymn:  goes  it  evil,  that  is,  does  temptation  come, 
then  pray:  "  For  the  Lord  has  pleasure  in  those  that  fear 


OF  god's  works.  41 

him;"  and  that  which  follows  is  better:  "  and  in  them  that 
hope  in  his  goodness:"  for  God  helps  the  lowlj  and  humble, 
seeing  he  says:  ^*  Thinkest  thou  my  hand  is  shortened,  that 
I  cannot  help?"  He  that  feels  himself  weak  in  faith,  let  him 
always  have  a  desire  to  be  strong  therein,  for  that  is  a  nourish- 
ment which  Grod  relishes  in  us. 

xci. 

God,  in  this  world,  has  scarce  tne  tenth  part  of  the  people; 
the  smallest  number  only  will  be  saved.  The  world  is  ex- 
ceeding ungodly  and  wicked;  who  would  believe  our  people 
should  be  so  unthankful  towards  the  gospel? 

XCII. 

Tis  wonderful  how  God  has  put  such  excellent  physic  in 
mere  muck;  we  know  by  experience  that  swine's  dung  stints 
the  blood;  horse's  serves  for  the  pleurisy;  man's  heals  wounds 
and  black  blotches;  asses'  is  used  for  the  bloody  flux,  and 
cow's,  with  preserved  roses,  serves  for  epilepsy,  or  for  con- 
vulsions of  children. 

XCIII. 

Gcod  seems  as  though  he  had  dealt  inconsiderately  in  com- 
manding the  world  to  be  governed  by  the  Word  of  Truth, 
especially  since  he  has  clothed  and  hooded  it  with  a  poor, 
weak,  and  contemned  Word  of  the  Cross.  For,  the  world  will 
not  have  the  truth,,  but  lies;  neither  willingly  do  they  aught 
that  is  upright  and  good,  unless  compelled  thereto  by  main 
force.  The  world  has  a  loathing  of  the  cross,  and  will  rather 
follow  the  pleasures  of  the  devil,  and  have  pleasant  days,  than 
carry  the  cross  of  our  blessed  Saviour  Christ  Jesus.  He  that 
best  governs  the  world,  as  most  worthy  of  it,  is  Satan,  by  his 
lieutenant  the  pope;  he  can  please  the  world  well,  and  knows 
how  to  make  it  give  ear  unto  him;  for  his  kingdom  has  a 
mighty  show  and  repute,  which  is  acceptable  to  the  world,  and 
befits  it.     Like  unto  like. 

xciv. 

Pythagoras,  the  heathen  philosopher,  said,  that  the  motion 
of  the  stars  creates  a  very  sweet  harmony  and  celestial  con- 
cord; but  that  people,  through  continual  custom,  have  be- 
come cloyed  therewith.     Even  so  it  is  with  us;  we  have  sur- 


42  Luther's  table-talk. 

passing  fair  creatures  to  onr  use,  but  hj  reason  they  are  too 
commc«,  we  regard  them  not. 

xcv. 

Scarcely  a  small  proportion  of  the  earth  bears  com,  and  yet 
we  are  all  maintained  and  nourished.  I  verily  believe  that 
there  grow  not  as  many  sheaves  of  com  as  there  are  people 
in  the  world,  and  yet  we  are  all  fed;  yea,  and  there  remains 
a  good  surplus  of  com  at  the  year's  end.  This  is  a  wonderful 
things  which  should  make  us  see  and  perceive  Grod's  blessing. 

xcvi. 

The  apparent  cause  why  God  passed  so  sharp  a  sentence 
upon  Adam,  was,  that  he  had  eaten  of  the  forbidden  tree,  and 
was  disobedient  unto  God,  wherefore,  for  his  sake,  the  earth 
was  cursed,  and  mankind  made  subject  to  all  manner  of  mise- 
ries, fears,  wants,  sicknesses,  plagues,  and  death.  The  reason 
of  the  worldly-wise,  regarding  only  the  biting  of  the  apple, 
holds  that  for  so  slight  and  trivial  a  thing  it  was  too  cruel 
and  hard  a  proceeding  upon  poor  Adam,  and  takes  snuff  in 
the  nose,  and  says,  or  at  least  thinks:  O,  is  it  then  so  heinous 
a  matter  and  sin  for  one  to  eat  an  apple?  As  people  say  of 
many  sins  that  Gt>d  expressly  in  his  word  has  forbidden, 
such  as  drunkenness,  &c.:  What  harm  for  one  to  be  meny, 
and  take  a  cup  with  good  fellows? — concluding,  according 
to  their  blindness,  that  Grod  is  too  sharp  and  exacting. 

Again,  these  worldlings  are  offended  that  Christ,  as  they 
think,  rejects  good,  honest,  and  holy  people;  that  he  will  not 
know  them,  is  harsh  to  them,  sends  them  away  from  him,  and 
calls  them  malefactors,  though  some  in  his  name  have  pro- 
phesied, cast  out  devils,  done  miracles,  &c.,  while,  on  the 
other  hand,  he  receives  public  sinners,  as  strumpets,  knaves, 
publicans,  murderers,  whom,  if  they  hear  his  word,  and  be- 
lieve in  him,  he  forjgives,  be  their  sins  ever  so  great  and 
many,  yea,  makes  them  righteous  and  holy,  Grod's  children, 
and  heirs  of  everlasting  life  and  salvation,  out  of  mere  grace 
and  mercy,  without  any  deserts,  good  works,  and  worthiness 
of  theirs.     This  they  conceive  to  be  altogether  unjust 

Who  can  be  here  an  arbitrator,  the  two  things  being  as  con- 
trary to  each  other  as  fire  and  water.  Herein  man's  wisdom, 
his  sense,  reason,  understanding,  is  made  a  fool.  The  Scrip- 
ture says:  "  Except  ye  be  converted,  and  become  Uke  Mttie 


OF  god's  works.  43 

children,  ye  shall  not  enter  into  the  kiDgd<»n  oTGrod."  Tbej* 
who  would  investigate  these  things  with  human  wit  and  wis- 
dom, give  themselves  much  futile  labour  and  disquiet;  they  will 
never  learn  how  God  is  inclined  towards  them.  In  those,  also^ 
who  so  vainly  trouble  themselves,  whether  they  be  predestinated 
or  forechosen,  there  goes  up  a  fire  in  the  heart,  which  they 
cannot  quencJi;  so  that  their  consciences  are  never  at  peace» 
but  in  the  end  they  must  despair.  He,  therefore,  that  will 
shun  this  enduring  evil  must  hold  fast  the  Word,  where  he 
will  find  that  our  gracious  God  has  laid  a  sure  and  strong 
foundation,  on  which  we  may  with  certainty  take  footing — 
namely,  Jesus  Christ  our  Lord,  through  whom  only  we  must 
enter  into  the  kingdom  of  heaven;  for  he,  and  no  other,  '^  is 
the  way,  the  truth,  and  the  life." 

We  can  understand  the  heavy  temptationa  of  that  ever- 
lasting predestination,  which  terrifies  many  people,  nowhere 
better  than  irom  the  wounds  of  our  Saviour,  Christ  Jesus,  of 
whom  the  Father  commanded,  saying  :  ^'  Him  shall  ye  hear." 
But  the  wise  of  the  world,  the  mighty,  the  high-learned,  and 
the  great,  by  no  means  he^  these  things,  so  that  God  re- 
mains unknown  to  them,  notwithstanding  th^  have  much 
learning,  and  dispute  and  talk  much  of  God;  for  it  is  a  short 
oondusion:  Without  Christ,  God  will  not  be  found,  known, 
or  comprehended. 

If  now  thou  wilt  know,  why  so  few  are  saved,  and  so  infi- 
nitely many  damned,  this  is  the  cause:  the  world  will  not 
hear  Christ;  they  care  nothing  for  him,  yea,  contenm  that 
which  the  Father  testifies  of  hUn:  '^  This  is  my  well-beloved 
Son,  in  whom  I  am  well  pleased." 

Whereas  all  people  that  seek  and  labour  to  come  to  God, 
through  any  other  means  than  only  through  Christ  (as  Jews, 
Turks,  Papists,  false  saints,  heretics,  &c.),  walk  in  horrible 
darkness  and  error  ;  and  it  helps  them  nothing  that  they  lead 
an  honest,  sober  kind  of  life,  afiect  great  devotion,  suffer 
much,  love  and  honour  God,  as  they  boast,  &c.  For  seeing 
thi^  will  not  hear  Christ,  or  believe  in  him  (without  whom 
no  man  knows  God,  no  man  obtains  forgiveness  of  sins,  no 
man  coosies  to  the  Father)^  they  remain  always  in  doubt  and 
unbelief,  know  not  how  they  stand  with  Grod,  and  so  at  last 
most  die,  aad  be  kit  in  their  sins.  For,  '^He  that 
iKmoareth  not  the  Son,honoiir6th  not  the  Father,"(l  John,  xL) 


44  lutheb's  table-talk. 

"  He  that  believeth  not  the  Son,  shall  not  see  life,  but  the 
wrath  of  God  remains  upon  him,"  (John,  iii.) 

XCVIT. 

It  is  often  asked:  Why  desperate  wretches  have  such  good 
days,  and  live  a  long  time  in  jollity  and  pleasure,  to  their 
heart's  desire,  with  health. of  body,  fine  children,  &c.,  while 
God  allows  the  godly  to  remain  in  calamity,  danger,  anguish 
and  want  all  their  lives;  yea,  and  some  to  die  also  in  misery, 
as  St.  John  the  Baptist  did,  who  was  the  greatest  saint  on 
earth,  to  say  nothing  of  our  only  Saviour  Jesus  Christ. 

The  prophets  have  all  written  much  hereof,  and  shown  how 
the  godly  should  overcome  such  doubts,  and  comfort  themselves 
against  them.  Jeremiah  says,  "  Whygoeth  it  so  well  with  the 
ungodly,  and  wherefore  are  all  they  happy  that  deal  very 
treacherously?"  But  further  on,  "  Thou  sufferest  them  to  go  at 
liberty  like  sheep  that  are  to  be  slain,  and  thou  preparest  them 
for  the  day  of  slaughter."  Bead  also  Psalms  xxxvii.,  xlix, 
Ixxiii. 

God  is  not  therefore  angry  with  his  children,  though  he 
scourge  and  punish  them;  but  he  is  angry  with  the  ungodly 
that  do  not  acknowledge  Christ  to  he  the  Son  of  God,  and  the 
Saviour  of  the  world,  but  blaspheme  and  contemn  the  Word; 
such  are  to  expect  no  grace  and  help  of  him.  And,  indeed, 
he  does  not  himself  scourge  and  beat  his  small  and  poor 
fiock  that  depend  on  Christ ;  but  suffers  them  to  be  chastened 
and  beaten,  when  they  become  over  secure  and  unthankful 
unto  him  for  his  unspeakable  graces  and  benefits  shown  unto 
them  in  Christ,  and  are  disobedient  to  his  word ;  then  permits 
he  that  the  devil  bruise  our  heels,  and  send  pestilence  and  other 
plagues  unto  us;  and  that  tyrants  persecute  us,  and  this  for 
our  good,  that  thereby  we  may  be  moved,  and  in  a  manner 
forced  to  turn  ourselves  unto  him,  to  call  upon  him,  to  seek 
help  and  comfort  from  him,  through  Christ. 

xcvni. 

"  G  od  is  a  God  of  the  living,  and  not  of  the  dead."  This 
text  shows  the  resurrection;  for  if  there  were  no  hope  of 
the  resurrection,  or  of  another  and  better  world,  after  this 
short  and  miserable  life,  wherefore  should  God  offer  himself 
to  be  our  God,  and  say  he  will  give  us  all  that  is  necessary 
and  healthful  for  us,  and,  in  the  end,  deliver  us  out  of  all 


OF   GOD*S   WORKS.  45 

trouble,  both  temporal  and  spiritual?  To  what  purpose  should 
we  hear  his  Word,  and  believe  in  him  ?  What  were  we  the 
better  when  we  cry  and  sigh  to  him  in  our  anguish  and  need, 
that  we  wait  with  patience  upon  his  comfort  and  salvation, 
upon  his  grace  and  benefits,  shown  in  Christ?  Why  praise 
and  thank  him  for  them?  Why  be  daily  in  danger,  and  suffer 
ourselves  to  be  persecuted  and  slain  for  the  sake  of  Christ's 
Word? 

Forasmuch  as  the  everlasting,  merciful  God,  through  his 
Word  and  Sacraments,  talks  and  deals  with  us,  all  other 
creatures  excluded,  not  of  temporal  things  which  pertain  to 
this  vanishing  life,  and  which  in  the  beginning  he  provided 
richly  for  us,  but  as  to  where  we  shall  go  when  we  depart 
hence,  and  gives  unto  us  his  Son  for  a  Saviour,  delivering  us 
from  sin  and  death,  and  purchasing  for  us  everlasting  right- 
eousness, life,  and  salvation,  therefore  it  is  most  certain, 
that  we  do  not  die  away  like  the  beasts  that  have  no  under- 
standing; but  so  many  of  us  as  sleep  in  Christ,  shall  through 
him  be  raised  again  to  life  everlasting  at  the  last  day,  and 
the  ungodly  to  everlasting  destruction.  (John,  v.,  Dan.  xii.). 

xcix. 

The  most  acceptable  service  we  can  do  and  show  unto  God, 
and  which  alone  he  desires  of  us,  is,  that  he  be  praised  of  us  ; 
but  he  is  not  praised,  unless  he  be  first  loved;  he  is  not  loved, 
unless  he  be  first  bountiful  and  does  well;  he  does  well  when 
he  is  gracious;  gracious  he  is  when  he  forgives  sins.  Now 
who  are  those  that  love  him?  They  are  that  small  flock  of 
the  faithful,  who  acknowledge  such  graces,  and  know  that 
through  Christ  they  have  forgiveness  of  their  sins.  But  the 
children  of  this  world  do  not  trouble  themselves  herewith; 
they  serve  their  idol,  that  wicked  and  cursed  Manunon:  in 
the  end  he  will  reward  them. 

c. 

Our  loving  Lord  God  wills  that  we  eat,  drink,  and  be 
merry,  making  use  of  his  creatures,  for  therefore  he  created 
them.  He  will  not  that  we  complain,  as  if  he  had  not  given 
sufficient,  or  that  he  could  not  maintain  our  poor  carcases; 
he  asks  only  that  we  acknowledge  him  for  ,our  God,  and  thank 
hija  for  his  gifts. 


46  lutheb's  table-talk. 

CI, 

He  that  has  not  God,  let  him  have  else  what  he  will.  Is 
more  miserable  than  Lazarus,  who  lay  at  the  rich  man*s  gate, 
and  was  starved  to  death.  It  will  go  with  soch,  as  it  went 
with  the  glutton,  that  thej  must  everlastinglj  hanger  Boad 
want,  and  shall  not  have  in  their  power  so  mudi  as  one  drop 
^f  water. 

CII. 

Of  Abraham  came  Isaac  and  Ishmael;  of  the  patriarchs 
4ind  holy  fathers,  came  the  Jews  that  crucified  Christ;  of  the 
apostles  came  Judas  the  traitor;  of  the  city  Alexandria 
(where  a  fair,  illustrious,  and  famous  school  was,  and  whence 
proceeded  many  upright  and  godly  learned  men)  came  Arins 
and  Origen;  of  the  Roman  church,  that  yielded  many  holy 
martyrs,  came  the  blasphemous  Antichrist,  the  pope  of  Rome; 
of  the  holy  men  in  Arabia,  came  Mohhammad;  of  Constanti- 
nople, where  many  excellent  emperors  were,  comes  the  Turk; 
of  married  women  come  adulteresses;  of  virgins,  strumpets; 
of  brethren,  sons,  and  friends,  come  the  cruellest  enemies;  of 
angels  come  devils;  of  kings  come  tyrants;  of  the  gospel  and 
godly  truth  come  horrible  Hes;  of  the  true  church  come  here- 
tics; of  Luther  come  fanatics,  rebels,  and  enthusiasts.  What 
wonder  is  it  then  that  evil  is  among  us,  comes  from  us,  and 
goes  out  of  us;  they  must,  indeed,  be  very  evil  things  that  can- 
not stay  by  such  goodness;  and  they  must  also  be  very  good, 
that  can  endure  such  evil  things. 

cm. 

Though  by  reason  of  original  sin  many  wild  beasts  hart 
mankind,  as  lions,  weaves,  bears,  snakes,  adders,  &c.,  yet  the 
merciful  God  has  in  such  manner  mitigated  our  well-deserved 
punishments,  that  there  are  many  more  beasts  that  serve  us 
for  our  good  and  profit,  than  of  those  which  do  us  hurt:  many 
more  sheep  than  wolves,  oxen  than  lions,  cows  than  bears, 
deer  than  foxes,  lobsters  than  scorpions,  ducks,  geese,  and 
hens,  than  ravens  and  kites,  &c.:  in  all  creatures  more  good 
than  evil,  more  benefits  than  hurts  and  hindrances. 

CIV. 

God  will  have  his  servants  to  be  repenting  sinners,  standing 
in  fear  of  his  anger,  of  the  devil,  death  and  hell,  and  believing 
in  Christ.     David  says,  "  The  Lord  is  nigh  unto  them  that 


OF  god's  works.  47 

are  of  a  broken  heart»  and  helpeth  them  that  be  of  an  humble 
spirit."  And  Isaiah,  '^  Where  shall  mj  Spirit  rest,  and  where 
shall  I  dwell?  By  them  that  are  of  humble  spirit,  and  that 
stand  in  fear  of  my  Word."  So  with  the  poor  sinner  on  the 
cross.  So  with  St.  Peter,  when  he  had  denied  Christ;  with 
Mszy  Magdalen;  with  Paul  the  persecutor,  &c.  All  these 
were  sorrowful  for  their  sins,  and  such  shall  have  forgiveness 
of  their  sins,  and  be  God's  servants. 

The  great  pz^lates»  the  puffed  up  saints,  the  rich  usurers, 
the  ox  drovers  that  seek  unconscionable  gain,  &c.,  these  are 
not  Grod's  servants,  neither  were  it  good  thej  should  be;  for 
thm  no  poor  people  could  have  access  to  God  for  them;  neither 
were  it  for  G^'s  honour  that  such  should  be  his  servants,  for 
they  would  ascribe  the  honour  and  praise  to  themselves. 

Li  the  Old  Testament,  all  the  first-bom  were  consecrated 
to  Grod,  both  of  mankind  and  of  beasts.  The  first-bom  son  had 
an  advantage  over  his  brethren;  he  was  their  lord,  as  the 
diief  in  offerings  and  riches,  that  is,  in  spiritual  and  temporal 
government;  for  he  had  a  right  to  the  priesthood  and  dominion, 
&C.  But  there  are  many  examples  in  Holy  Scriptures,  where 
God  rejected  the  first-bom,  and  chose  the  younger  brethren, 
as  Cain,  Ishmael,  Esau,  Reuben,  &C.,  who  were  first-bom; 
from  them  God  took  their  right,  and  gave  it  to  their 
younger  brethren,  as  to  Abel,  Isaac,  Jacob,  Judah,  David,  &c. 
And  for  this  cause:  That  they  were  haughty,  proud,  and  pre- 
suming on  their  first-birth,  and  despised  their  brethren,  that 
were  more  goodly  and  godly  than  they;  this  God  could  not 
endure,  and  therefore  they  were  bereaved  of  their  honours, 
so  that  tiiey  could  not  boast  themselves  of  their  prior  birth, 
although  they  were  highly  esteemed  in  the  worl^  and  were 
possessed  of  lands  and  people. 

cv. 

The  Scriptures  show  two  manner  of  sacrifices  acceptable 
to  God.  The  first  is  called  a  sacrifice  of  thanks  or  praise^ 
and  is  when  we  teach  and  preach  God's  Word  purely,  when 
we  hear  and  receive  it  with  faith,  when  we  acknowledge  it, 
and  do  everything  that  tends  to  the  spreading  of  it  abroad, 
and  thank  God  from  our  hearts  for  the  unspeakable  benefits 
which  through  it  are  laid  before  us,  and  bestowed  upon  us 
in  Qirist,  when  we  praise  and  glorify  him,  &c.    **  Offer  unto 


48  LUTHER'S   TABLE-TALK, 

God  thanksgiving."  '"  He  that  offereth  thanks  praiseth  me." 
"  Thank  the  Lord,  for  he  is  gracious,  because  his  mercy  en- 
dnreth  for  ever."  "  Praise  the  Lord,  O  my  soul,  and  all  that 
is  within  me  praise  his  holy  name.  Praise  the  Lord,  O  my 
soul,  and  forget  not  all  his  benefits." — ^Psalms. 

Secondly,  when  a  sorrowful  and  troubled  heart  in  all  manner 
of  temptations  has  his  refuge  in  God,  calls  upon  him  in  a  true 
and  upright  faith,  seeks  help  of  him,  and  waits  patiently  upon 
him.  Hereof  the  Psalms,  ''Li  my  trouble  I  called  upon  the 
Lord,  and  he  heard  me  at  large."  "  The  Lord  is  nigh  unto 
them  that  are  of  a  contrite  heart,  and  will  save  such  as  be  of 
an  humble  spirit."  "  The  sacrifice  of  God  is  a  troubled  spirit; 
a  broken  and  contrite  heart,  O  God,  shalt  thou  not  despise." 
And  again:  "  Call  upon  me  in  the  time  of  need,  so  will  I  de- 
liver thee,  and  thou  shalt  praise  me." 

cvi. 

If  Adam  had  remained  in  his  innocence,  and  had  not  trans- 
gressed God's  command,  yet  had  begotten  children,  he  should 
not  have  lived  and  remained  continually  in  that  state  in  Para- 
dise, but  would  have  been  taken  into  the  everlasting  glory  of 
heaven,  not  through  death,  but  through  bdng  translated  into 
another  life. 

ovn. 

God  scorns  and  mocks  the  devil,  in  setting  under  his  very 
nose  a  poor,  weak,  human  creature,  mere  dust  and  ashes,  yet 
endowed  with  the  first-fruits  of  the  Spirit,  against  whom  the 
devil  can  do  nothing,  though  he  is  so  proud,  subtile,  and 
powerful  a  spirit.  We  read  in  histories  that  a  powerful  king 
of  Persia,  besieging  the  city  of  Edessa,  the  bishop,  seeing  that 
all  human  aid  was  ineffectual,  and  that  the  city  could  not  of 
itself  hold  out,  ascended  to  the  ramparts  and  prayed  to  God, 
making,  at  the  same  time,  the  sign  of  the  cross,  whereupon 
there  was  a  wonderful  host  sent  from  God  of  great  flies  and 
gnats,  which  filled  the  horses'  eyes,  and  dispersed  the  whole 
army.  Even  so  God  takes  pleasure  to  triumph  and  over- 
come, not  through  power,  but  by  weakness. 

CVIII. 

False  teachers  and  sectaries  are  punishments  for  evil  tiineSp 
God's  greatest  ang«'  *  and  displeasure;  while  godly  teacher» 


OF  god's  works.  49 

are  glorious  witnesses,  God's  graces  and  mercies.  Hencd  St. 
Paul  names  apostles,  evangelists^  prophets,  shepherds,  teachers, 
&c.,  gifits  and  presents  of  our  Saviour  Christ,  sitting  at  the 
right  hand  of  the  Father.  And  the  prophet  Micah  compares 
teachers  of  the  gospel  to  a  fruitful  rain. 

cix. 

Melancthon  asked  Luther  if  this  word,  hardened,  <'  harden- 
ed whom  he  will,"  were  to  be  understood  directly  as  it 
sounded,  or  in  a  figurative  sense?  Luther  answered:  We 
must  understand  it  specially  and  not  operatively:  for  God 
works  no  evil.  Through  his  almighty  power  he  works  all  in 
all;  and  as  he  finds  a  man,  so  he  works  in  him,  as  he  did  in 
Pharaoh,  who  was  evil  by  nature,  which  was  not  God's,,  but  his 
own  fault;  he  continually  went  on  in  his  wickedness,  doing 
evil;  he  was  hardened,  because  God  with  his  spirit  and  grace 
hindered  not  his  ungodly  proceedings,  but  suffered  him  to  go 
on,  and  to  have  his  way.  Why  God  did  not  hinder  or 
restrain  him,  we  ought  not  to  inquire. 

ex. 

God  styles  himself,  in  all  the  Holy  Scriptures,  a  God  of 
life,  of  peace,  of  comfort,  and  joy,  for  the  sake  of  Christ.  I 
hate  myself,  that  I  cannot  believe  it  so  constantly  and  surely 
as  I  should;  but  no  human  creature  can  rightly  know  how 
mercifully  G^d  is  inclined  toward  those  that  steadfastly  be- 
lieve in  Christ. 

OXL 

The  second  Psalm  is  one  of  the  best  Psalms.  I  love  that 
Psalm  with  my  heart.  It  strikes  and  flashes  valiantly  amongst 
kings,  princes,  counsellors,  judges,  &c.  If  what  this  Psadm 
says  be  true,  then  are  the  allegations  and  aims  of  the  papists 
stark  lies  and  folly.  If  I  were  as  our  Lord  God,  and  had 
conmiitted  the  government  to  my  son,  as  he  to  his  Son, 
and  these  vile  people  were  as  disobedient  as  they  now  be,  I 
would  knock  the  world  in  pieces. 

CXII. 

If  a  man  serve  not  God  only,  then  surely  he  serves  the 
devu;  because  no  man  can  serve  God,  unless  he  have  his 
Word  and  command.  Therefore,  if  his  Word  and  com- 
mand be  not  in  thy  heart,  thou  servest  not  God,  but  thine 

E 


50  luthjsb's  table-talk. 

own  will;  for  that  is  upright  serving  of  Grod,  when  ä  man 
does  that  which  in  his  Word  Grod  has  commanded  to  be  done, 
eveij  one  in  his  vocation^  not  that  which  he  thinks  good  of 
his  own  judgment. 

CXIII. 

It  troubles  the  hearts  of  people  not  a  little,  that  God  seems 
as  though  he  were  mutable  or  fickle-minded;  for  he  gave  to 
Adam  the  promise  and  ceremonies,  which  afterwards  he  altered 
with  the  rainbow  and  the  ark  of  Noah.  He  gave  to  Abraham 
the  circumcision,  to  Moses  he  gave  miraciüous  signs,  to  his 
people,  the  law.  But  to  Christ,  and  through  Christ,  he  gave 
the  Gospel;  which  amounts  to  the  abolition  of  all  the  former« 
Hence  the  Turks  take  advantage  of  these  proceedings  of  Grod, 
saying:  The  laws  of  the  Christians  may  be  established,  and 
endure  for  a  time,  but  at  last  they  will  be  altered. 

cxrv. 

I  was  once  sharply  reprimanded  by  a  popish  priest,  be- 
cause, with  such  passion  and  vehemence,  I  reproved  the 
people.  I  answered  him:  Our  Lord  God  must  first  send  a 
sharp,  pouring  shower,  with  thunder  and  lightning,  and  after- 
wards cause  it  mildly  to  rain,  as  then  it  wets  finely  through. 
I  can  easily  cut  a  willow  or  a  ha2sel  wand  with  my  trencher- 
knife;  but  for  a  hard  oak,  a  man  must  use  the  axe;  and  little 
enough,  to  fell  and  cleave  it. 

cxv. 

Plato,  the  heathen,  said  of  God:  God  is  nothing  and  yet 
everything;  him  followed  Eck  and  the  sophists,  who  under- 
stood nothing  thereof,  as  their  words  show.     But  we  most 
understand  and  speak  of  it  in  this  manner:  God  is  incom- 
prehensible and  invisible;  that,  therefore,  which  maybe  seen 
and  comprehended,  is  not  God.     And  thus,  in  another  man- 
ner, God  is  visible  and  invisible :  visible  in  his  word  and 
works;  and  where  his  word  and  works  are  not,  there  a  man 
should  not  desire  to  have  him;  or  he  will,  instead  of  Grod, 
take  hold  of  the  devil.     Let  us  not  flutter  too  high,  but 
remain  by  the  manger  and  the  swaddling  clothes  of  Christ, 
'*  in  whom  dwelleth  all  the  fulness  of  the  Godhead  boduj.** 
There   a   man  cannot  fail  of  God,    but  finds  him   most 


OF  god's  wobks.  51 

certainlj.  Human  comfort  and  divine  comfort  are  of  dif- 
ferent natures:  human  comfort  consists  in  external,  visible 
help,  which  a  man  may  see,  hold,  and  feel;  divine  comfort 
onty  in  words  and  promises,  where  there  is  neither  seeing, 
hearing,  nor  feeling, 

cxvi. 

When  we  see  no  way  or  means,  by  advice  or  aid,  through 
which  we  may  be  helped  in  our  miseries,  we  at  onee  conclude, 
according  to  our  human  reason:  now  our  condition  is  des- 
perate; but  when  we  believe  trustingly  in  God,  our  deliver- 
ance begins.  The  physician  says:  TVTiere  philosophy  ends, 
physic  begins;  so  we  say:  Where  human  help  is  at  an  end, 
God's  help  begins,  or  faith  in  God's  word.  Trials  and  tempta- 
tions appear  before  deliverance,  after  deliverance  comes  joy. 
To  be  suppressed  and  troubled,  is  to  arise,  to  grow  and  to 
increase. 

CXVII. 

The  devil,  too,  has  his  amusement  and  pleasure,  which 
consists  in  suppressing  God's  work,  and  tormenting  those 
that  love  €rod's  word,  and  hold  fast  thereby;  so  the  true 
Christians,  being  God's  kingdom,  must  be  tormented  and 
oppressed. 

A  true  Christian  must  have  evil  days,  and  suffer  much; 
our  Adam's  flesh  and  blood  must  have  good  and  easy  days, 
and  suffer  nothing.  How  may  these  agree  together?  Our 
flesh  is  given  over  to  death  and  hell:  if  our  flesh  is  to  be 
delivered  from  death,  hell,  and  the  devil,  it  must  keep  and 
hold  to  God's  commandments — i.  e.,  must  believe  in  Christ 
Jesus,  that  he  is  the  Son  of  God  and  our  Redeemer,  and 
must  cleave  fast  to  his  word,  believing  that  he  will  not  suffer 
us  to  be  plagued  everlastingly,  but  will  deliver  and  remove 
us  out  of  this  life  into  life  eternal;  giving  us,  at  the  same 
time,  patience  under  the  cross,  and  to  bear  with  the  weakness 
of  another,  who  is  also  under  the  cross,  and  holds  with  Christ. 

Therefore,  he  that  will  boast  himself  to  be  Christ's  dis- 
ciple, a  true  Christian,  and  saved,  must  not  expect  good 
days;  but  all  his  faith,  hope,  and  love  must  be  directed  to 
Grod,  and  to  his  neighbour,  that  so  his  whole  life  be  nothing 
else  than  the  cross,  persecution,  adversity,  and  tribulation. 

e2 


52  Luther's  table-talk. 


CXVIII, 

What  is  it .  we  poor  wretched  people  aim  at?  We  who 
cannot,  as  jet,  comprehend  with  our  faith  the  merest  sparks 
of  Grod's  promises,  the  hare  glimmering  of  his  commandments 
and  works, — hoth  of  which,  notwithstanding  he  himself  has 
confirmed  with  words  and  miracles, — weak,  impure,  corrupt 
as  we  are, — presumptuously  seek  to  understand  the  incom- 
prehensihle  majesty  of  the  incomprehensihle  light  of  God's 
wonders. 

We  must  know  that  he  dwells  in  a  light  to  which  human 
creatures  cannot  come,  and  yet  we  go  on,  and  essay  to  reach 
it.  We  know  that  his  judgments  are  incomprehensihle,  and 
his  ways  past  finding  out,  (Rom.  xi.,)  yet  we  nndertidse  to 
find  them  out.  We  look,  with  blind  eyes  like  a  mole,  on  the 
majesty  of  God,  and  after  that  light  which  is  shown  neither 
in  words  nor  miracles,  hut  only  signified;  out  of  curiosity 
and  wilfulness  we  would  behold  the  highest  and  greatest 
light  of  the  celestial  sun  ere  we  see  the  morning  star.  Let 
the  morning  star,  as  St.  Peter  says,  go  first  up  in  our 
hearts,  and  we  shall  then  see  the  sun  in  his  noon-tide  splen- 
dour. 

True,  we  must  teach,  as  we  may,  of  God's  incomprehensible 
and  unsearchable  will;  but  to  aim  at  its  perfect  comprehen- 
sion is  dangerous  work,  wherein  we  stumble,  fall,  and  break 
our  necks.  I  bridle  myself  with  these  words  of  our  Saviour 
Christ  to  St.  Peter:  "  Follow  thou  me :  what  is  it  to  thee?'* 
&c.,  for  Peter  busied  himself  also  about  God's  works;  namely, 
how  he  would  do  with  another,  how  he  would  do  with  John^ 
And  OS  he  answered  Philip,  that  said,  *'  Show  us  the  Father" 
— "  What,"  said  Christ;  "  believest  thou  not  that  the  Father 
id  in  me,  and  I  in  the  Father?  He  that  seeth  me,  seeth  the 
Father  also,"  &c.  For  Philip  would  also  willingly  have  seen 
the  miyesty  and  fellowship  of  the  Father.  Solomon,  the  wise 
king,  says:  ^^  What  is  too  high  for  thee,  thereafter  inquire 
thou  not."  And  even  did  we  know  all  the  secret  judgments 
of  Grod,  what  good  and  profit  would  it  bring  unto  us,  more 
than  God's  promises  and  commandments? 

Let  us  abstain  from  such  cogitations,  seeing  we  know  for 
certain  that  they  are  incomprehensible.  Let  us  not  permit 
ourselves  to  be  so  plagued  by  the  devil  with  that  which  is 


•    OF  god's  works«  5S 

impossible.  A  man  might  as  well  busy  himself  how  the 
kingdom  of  the  earth  shall  endure  upon  the  waters,  and  go 
not  down  beneath  them.  Above  all  things,  let  us  exercise 
the  faith  of  God's  promises,  and  the  works  of  his  command- 
ments; when  we  have  done  this,  we  may  well  consider 
whether  it  is  expedient  to  trouble  oneself  about  impossible 
things,  though  it  is  a  very  difficult  thing  to  expel  such 
thoughts,  so  fiercely  drives  the  deviL  A  man  mustt  as 
vehemently  strive  -  agcdnst  such  cogitations  as  against  un* 
belief,  despair,  heresies,  and  such  like  temptations.  For  most 
of  us  are  deceived  herewith,  not  believing  they  proceed  from 
the  devil,  who  yet  himself  fell  through  those  very  cogitations, 
assuming  to  be  equal  with  the  Most  Highest,  and  to  know 
all  that  God  knows,  and  scorning,  to  know  what  he  ought  to 
know,  and  what  was  needful  for  him. 

CXIX. 

High  mysteries  in  the  Scriptures  being  hard  to  be  under- 
stood, confound  unlearned  and  light  spirits  so  as  to  produce 
many  errors  and  heresies,  to  their  own  and  others'  condenma- 
tion.   'Twas  therefore  Moses  described  the  creation  so  briefly, 
whereas  he  spends  a  whole  chapter  in  narrating  the   pur- 
chase of  the  field  and  cave  over  against  Hebron,  that  Abra- 
ham bought  of  Ephron  the  Hittite,  for  a  sepulchre  to  bury 
Sara  in.     He  describes,  likewise,  through  many  chapters, 
divers  sorts  of  sacrifices,  and  other  customs  and  ceremonies, 
for  he  well  knew  that  such  like  produce  no  heresies.     Many 
things   were  written  and  described  ere    Moses  was  born. 
Doubtless,  Adam  briefly  noted  the  history  of  the  creation,  of 
his  fall,  of  the  promised  seed,  &c.     The  other  patriarchs 
afterwards,  no  doubt,  each  set  down  what  was  done  in  :his 
time,  especially  Noah.     Afterwards  Moses,  as  I  conceive, 
took  and  brought  all  into  a  right  method  and  order,  diminish- 
ing therefrom,  and  adding  thereunto,  such  things  as  God 
commanded;  as,  especially,  touching  the   seed  that  should 
crush  the  serpent's  head,  the  history  of  the  creation,  &c.;  all 
which,  doubtless,  he  had  out  of  the  sermons  of  the  patriarchs, 
that  always  one  inherited  from  another.      For  I  verily  be- 
lieve, that  the  sermon  of  the  woman's  seed,  promised  to  Adam 
and  Eve,  after  which  they  had  so  hearty  a  longing  and  yearn- 
ing, was  preached  more  powerfully  before  the  deluge,  than 


54  luthee's  table-talk. 

now  in  these  dangerous  times  the  sermons  of  Christ 
preached  with  us. 

cxx. 

I  would  give  a  world  to  have  the  acts  and  legends  of  the 
patriarchs  who  lived  before  the  deluge;  for  therein  a  man 
mig^t  see  how  they  lived,  preached,  and  what  they  6uffi»recL 
But  it  pleased  our  Lord  God  to  overwhelm  all  their  acts  and 
legends  in  the  deluge,  because  he  knew  that  those  which 
dioald  come  after,  would  not  regard,  muck  less  understand 
them;  therefore  God  would  keep  and  preserve  them  tmtil 
they  met  again  togeüier  in  the  life  to  oome.  But  then,  I 
am  sure,  the  loving  patriarchs  who  lived  after  the  delnge, 
Abraham,  Isaac,  Jaeob,  &c.;  the  prophets,  the  apostles,  their 
posterity,  and  other  holy  people,  whom  in  this  life  the  devil 
would  not  leave  untempted,  will  yield  unto  the  patriarchs, 
that  lived  before  the  deluge,  and  give  to  them  pre-eminence 
in  divine  and  spiritual  honour,  sa^^g:  Ye  loving  and  most 
venerable  patriarchs!  I  preached  but  a  few  years,  spreading 
God's  word  abroad,  and  therefore  suffered  the  cross;  but  what 
is  that  in  comparison  with  the  great,  tedious,  intolerable 
labour  and  pains,  anguish,  torments,  and  plagues,  which  ye, 
holy  lathers,  endured  before  the  deluge,  some  of  you,  seven 
hundred,  some  eight  hundred  years,  some  longer,  of  the  devil 
and  the  wicked  world. 

cxxi. 

As  lately  I  lay  very  sick,  so  sick  that  I  thought  I  should 
have  left  this  world,  many  cogitations  and  musings  had  I  in 
my  weakness.  Ah!  thought  I,  what  may  eternity  be?  What 
joys  may  it  have?  However,  I  know  for  certain,  that  this 
etemily  is  ours;  through  Christ  it  is  given  and  prepared  for 
us,  if  we  can  but  believe.  There  it  shall  be  opened  and  re- 
vealed; here  we  shall  not  know  when  a  second  creation  of  the 
world  will  be,  seeing  we  understand  not  the  first.  If  I  had 
been  with  Gt)d  Almighty  before  he  created  the  world,  I  could 
not  have  advised  him  how  out  of  nothing  to  make  this 
globe^  the  firmament,  and  that  glorious  sun,  which  in  its  swift 
course  gives  light  to  the  whole  earth;  how,  in  such  manner, 
to  create  man  and  woman,  &c.,  all  which  he  did  for  us, 
without  our  counsel.     Therefore  ought  we  justly  to  give  him 


OF  god's   WOSK8.  55 

tbe  honour,  and  leaye  to  his  diTine  power  and  goodness  tiie 
new  creation  of  the  life  to  come,  and  not  presume  to  speoohtte 
thereon. 

CXXII. 

I  hold  that  the  name  Paradise  applies  to  the  whoie  worVw 
Moses  describes  more  particukrlj  what  fell  within  Adam's 
sight  before  his  £all — a  sweetand  pleasant  place,  watered  hj  four 
rivers.  After  he  had  sinned,  he  directed  his  st^)S  towards 
Sjnay  and  the  earth  lost  its  fertility.  Samaria  and  Judsoa 
were  once  fruitful  lands,  worthy  to  be  Paradise,  but  they  are 
now  arid  sand,  for  God  has  cursed  them. 

Eveii  80,  in  our  time,  has  God  cursed  fruitful  lands,  and 
caused  them  to  be  barren  and  unfruitful  by  reason  of  our 
ans;  for  where  God  gires  not  hiii  blessing,  there  grows 
DGthiBg  that  is  good  ami  profitable,  but  where  he  blesses, 
there  all  things  grow  pleatiSfully,  «id  are  fruitful. 

CXXIII. 

Dr.  Jonas,  inviting  Luther  to  dinner,  caused  a  bunch  of 
ripe  cherries  to  be  hung  over  the  table  where  they  dined,  in 
remembrance  of  the  creation,  and  as  a  suggestion  to  his  guests 
to  praise  God  for  creating  such  fruits.  But  Luther  said:  Why 
not  rather  remember  this  in  one's  children,  that  are  the  fruit  of 
one's  body?  For  these  are  far  more  excelling  creatures  of  God 
than  all  the  fruits  of  trees.     In  them  we  see  God's  power, 
wisdom,  and  art,  who  made  them  all  out  of  nothing,  gave 
them  life  and  limbs,  exquisitely  constructed,  and  will  main- 
tain and  preserve  them.     Yet  how  little  do  we  regard  this. 
When  people  have  children,  all  the  effect  is  to  make  them 
grasping,  raking  together  all  they  can  to  leave  behind  them. 
They  do  not  know,  that  before  a  child  comes  into  the  world, 
it  has  its  lot  assigned  already,  and  that  it  is  ordained  and  de- 
termined what  and  how  much  it  shall  have.    In  the  nuirried 
state  we  find  that  the  conception  of  children  depends  not  on 
our  will  and  pleasure;  we  never  know  whether  we  eiiall  be 
finiitful  or  no,  or  whether  God   will  give  us  a  son  or  a 
daughter.     AU.  this  goes  on  without  our  counsel.    My  father 
and  mother  did  not  imagine  they  should  have  brought  a  spi- 
ritual overseer  into  the  world.     'Tis  God's  work  only,  and 
this  we  cannot  enter  into.     I  believe  that,  in  the  life  to  come, 


66  lütheb's  table-talk. 

we  shall  have  nothing  to  do,  but  to  meditate  on  and  xnarrel 
at  our  Creator  and  his  creatures. 

oxxiv. 

A  comet  is  a  star  that  runs,  not  being  fixed  like  a  planet,  but 
a  bastard  among  planets.  It  is  a  haughty  and  proud  star,  en- 
grossing the  whole  element,  and  carrying  itself  ub  if  it  were 
there  alone.  'Tis  of  the  nature  of  heretics,  who  abo  will  be 
singular  and  alone,  bragging  and  boasting  above  others,  and 
thinking  they  are  the  only  people  endued  with  understanding. 

cxxy. 

Whereto  serve  or  profit  such  superfluity,  such  show,  such 
ostentation,  such  extraordinarily  luxurious  kind  of  life  as 
is  now  come  upon  us.  If  Adam  were  to  return  to  earth,  and 
see  our  mode  of  living,  our  food,  drink,  and  dress,  how  would 
he  marvel.  He  would  say :  Surely,  this  is  not  the  world 
I  was  in;  it  was,  doubtless,  another  Adam  than  I,  who  ap- 
peared among  men  heretofore.  For  Adam  drank  water,  ate 
fruit  from  the  trees,  and,  if  he  had  any  house  at  all,  'twas  a 
hut,  supported  by  four  wooden  forks;  he  had  no  knife,  or 
iron;  and  he  wore  simply  a  coat  of  skin.  Now  we  spend 
immense  sums  in  eating  and  drinking;  now  we  raise  sump- 
tuous palaces,  and  decorate  them  with  a  luxury  beyond  all 
comparison.  The  ancient  Israelites  lived  in  great  mode- 
ration and  quiet;  Boaz  says:  "Dip  thy  bread  in  vinegar,  and 
refresh  thyself  therewith."  Judaea  was  full  of  people,  as  we 
read  in  the  book  of  Joshua;  and  a  great  multitude  of  people 
gives  a  lesson  to  live  sparingly. 

cxxvi. 

Adam,  our  father,  was,  doubtless,  a  most  miserable,  plagued 
man.  'Twas  a  mighty  solitariness  for  him  to  be  idone  in 
so  wide  and  vast  a  world;  but  when  he,  with  Eve,  his  only 
companion  and  loving  consort,  obtained  Cain  their  son,  then 
there  was  great  joy,  and  so,  when  Abel  was  bom;  but  soon 
after  followed  great  trouble,  misery,  and  sorrow  of  heart, 
when  one  brother  slew  another,  and  Adam  thereby  lost  one 
son,  and  the  other  was  banished  and  proscribed  from  his  sight. 
This  surely  was  a  great  cross  and  sorrow,  so  that  the  murder 
caused  him  more  grief  than  his  own  faU;  bat  he,  with  his 


OF   god's   IVORKS.  57 

loviog  Eve,  were  reduced  again  to  a  solitary  kind  of  life. 
Afifcerwards,  when  he  was  one  hundred  and  thirty  years  old, 
he  had  Seth.  Miserable  and  lamentable  was  his  fall,  for 
during  nine  hundred  years  he  saw  Grod's  anger  in  the  death 
cf  every  human  creature.  Ah!  no  human  creature  can  con- 
ceive lus  perplexities:  our  sufferings,  in  comparison  with  his, 
are  altogether  children's  toys;  but  he  was  afterwards  com- 
forted and  refreshed  again  with  the  promise,  through  faith, 
of  the  woman's  seed. 

cxxvii. 

AH  wild  beasts  are  beasts  of  the  law,  for  they  live  in  fear 
and  quaking;  they  have  all  swarthy  and  black  flesh,  by  reason 
of  their  fear,  but  tame  beasts  have  white  flesh,  for  they  are 
beasts  of  grace;  they  live  securely  with  mankind. 

CXXVIII. 

Ailer  Adam  had  lost  the  righteousness  in  which  God  had 
created  him,  he  was,  without  doubt,  much  decayed  in  bodily 
strength,  by  reason  of  his  anguish  and  sorrow  of  heart.  I 
Mieve  that  before  the  fall  he  could  have  seen  objects  a  hun- 
dred miles  off  better  than  we  can  see  them  at  half  a  mile,  and 
80  in  proportion  with  all  the  other  senses.  No  doubt,  after 
the  fall,  he  said:  "  Ah,  God!  what  has  befallen  me?  I  am 
both  blind  and  deaf."  It  was  a  horrible  fall;  for,  before,  all 
creatures  were  obedient  unto  him,  so  that  he  could  play  even 
with  the  serpent. 

cxxix. 

Twenty  years  is  but  a  short  time,  yet  in  that  short  time 
the  world  were  empty,  if  there  was  no  marrying  and  pro- 
duction of  children.  God  assembles  unto  himself  a  Christian 
church  out  of  little  children.  For  I  believe,  when  a  little 
child  dies  of  one  year  old,  that  always  one,  yea,  two  thousand 
die  with  it,  of  that  age  or  younger;  but  when  I,  Luther,  die, 
that  am  sixty-three,  I  believe  that  not  three-score,  or  one  hun- 
dred at  the  most,  will  die  with  me  of  that  age,  or  older;  for 
people  now  grow  not  old;  not  many  people  live  to  my  years. 
Mankind  is  nothing  else  but  a  sheep- shambles,  where  we 
are  slain  and  slaughtered  by  the  devil.  How  many  sorts  of 
deaths  are  in  our  bodies?    Nothing  is  therein  but  death. 


6b  lutheb's  table-talk. 

cxxx. 

It  is  in  the  father's  power  to  disinherit  a  disobedieiit  child; 
God  commanded,  by  Moses^  that  disobedient  children  sfaoold 
be  stoned  to  death,  so  that  a  father  may  dearly  diainberit  a 
«on,  yet  with  this  proviso^  that,  up<»i  bettering  and  amend- 
ment, he  reinstate  him. 

CZXXL 

What  need  had  our  early  ancestors  of  other  food  than 

fruits  and  herbs,  seeing  these  tasted  so  well  and  gare  snch 
43trength?  The  pomegranates  and  oranges,  without  doubt, 
yielded  such  a  sweet  and  pleasant  smell,  that  one  might  have 
been  satisfied  with  the  scent  thereof;  and  I  am  sure  Adam, 
before  his  fall,  never  wanted  to  eat  a  partridge;  but  the 
deluge  spoiled  au.  It  follows  not,  that  because  Grod  created 
all  things,  we  must  eat  of  all  things.  Fruits  were  created 
chiefly  as  food  for  people  and  for  beasts;  the  latter  were 
-created  to  the  end  we  should  laud  and  praise  Grod.  Where- 
unto  serve  the  stars,  but  only  to  praise  their  Creator? 
Whereunto  serve  the  raven  and  crows,  but  to  call  upon  the 
Lord  who  nourishes  them. 

cxxxu. 

There's  no  doubt  that  all  created  things  have  degenerated 
by  reason  of  original  sin.  The  serpent  was  at  first  a  lofty, 
noble  animal,  eating  without  fear  from  Eve's  hand,  bat  after 
it  was  cursed,  it  lost  its  feet,  and  was  £un  to  crawl  and  eat 
on  the  ground.  It  was  precisely  because  the  aerpent,  at  that 
time,  was  the  most  beautiful  of  creatures,  that  Satan  selected 
it  for  his  work,  for  the  devil  likes  beauty,  knowing  that 
beauty  attracts  men  unto  evil.  A  fool  serves  not  as  a  pro- 
vocative to  heresy,  nor  a  deformed  maid-servant  to  liber- 
tinism,  nor  water  to  drunkenness,  nor  rags  to  yanity.  Con- 
sider  the  bodies  of  children,  how  much  sweeter  and  purer 
and  more  beautiful  they  are  than  those  of  grown  persons; 
'tis  because  childhood  approaches  nearer  to  the  state  of  inno- 
cence wherein  Adam  lived  before  his  falL  In  our  sad  con- 
dition, our  only  consolation  is  the  expectation  of  another  life. 
Here  below  all  is  incomprehensible. 

CXXXIIL 

Dr.  Luther,  holding  a  rose  in  his  hand,  said:  'Xia  a  mag- 
nificent work  of  God:  could  a  man  make  but  one  such  rose 


OF  THE  NATURE  OF  THE  WORLD.  ^9 

as  tbiSy  he  would  be  thought  worthy  of  all  honour,  but  the 
gifts  of  Grod  lose  their  value  in  our  eyes,  from  their  very 
infinity.  How  wonderful  is  the  resemblance  between  chil- 
dren äad  their  parents.  A  man  shall  have  half*a-dozen  sons, 
all  like  him  as  so  many  peas  are  like  another,  and  these  sons 
again  their  sons,  with  equal  exactness  of  resemblance,  and 
so  it  goes  on.  The  heathen  noticed  these  likenesses.  Dido 
says  to  .tineas: 

"  Si  miM  parvnins  JSneas  ludeiet  in  aula, 
Qui  te  tantum  ore  referret." 

'Twas  a  form  of  malediction  among  the  Greeks,  for  a  man  to 
wish  that  his  enemy's  son  might  be  unlike  him  in  face. 

CXXXIV. 

Tis  wonderful  how  completely  the  earth  is  fertilized  by 
currents  of  water  running  in  all  directions  and  constantly  re- 
plenished by  snow,  rain,  and  dew. 


OF  THE  NATURE  OF  THE  WORLD. 

cxxxv. 

He  that  is  now  a  prince,  wants  to  be  a  king  or  an  emperor. 
A  man  in  love  with  a  girl  is  ever  casting  about  how  he  may 
oome  to  marry  her,  and  in  his  eyes  there  is  none  fairer  than 
she;  when  he  has  got  her,  he  is  soon  weary  of  her,  and  thinks 
another  more  fair,  whom  easily  he  might  have  had.  The 
poor  man  thinks,  had  I  but  twenty  pounds  I  should  be  rich 
enough;  but  when  he  has  got  that,  he  would  have  more.  The 
heart  is  inconsistent  in  all  things,  as  the  heathen  says:  Vhrtutem 
präsentem  odimus^  sublatam  ex  oculis  qucerirmts  mvidi. 

GXXXVI. 

One  knife  cuts  better  than  another;  so,  likewise^  one  that 
has  learned  languages  and  arts  can  better  and  more  distinctly 
teadi  than  another.  But  in  that  many  of  them,  as  ErasmxM 
and  others,  are  w^  versed  in  languages  and  arts,  and  yet 
err  with  great  hurt,  'tis  as  with  the  greater  sort  of  weapons. 


60  LUTHERS   TABLE-TALK. 

which  are  made  to  kill:  we  must  distinguish  the  thing  from 
the  abuse. 

cxxxvn. 

'  Tlie  wickedness  of  the  enemies  of  the  Word  is  not  human, 
but  altogether  devilish.  A  human  creature  is  wicked  accord- 
ing to  the  manner  and  nature  of  mankind,  and  according  as 
he  is  spoiled  through  original  sin,  but  when  he  is  possessed 
and  driyen  of  the  devil,  then  begins  the  most  bitter  and  cruel 
combat  between  him  and  the  woman's  seed« 

CXXXVIII. 

The  world  will  neither  hold  God  for  God,  nor  the  devil 
for  the  devil.  And  if  a  man  were  left  to  himself,  to  do  after 
his  own  kind  and  nature,  he  would  willingly  throw  our  Liord 
God  out  at  the  window;  for  the  world  regards  God  nothing 
at  all,  as  the  psalm  sajs:  The  wicked  man  saith  in  his  heart, 
there  is  no  God. 

CXXXIX. 

The  god  of  the  world  is  riches,  pleasure,  and  pride,  where- 
with it  abuses  all  the  creatures  and  gifts  of  God. 

CXL. 

We  have  the  nature  and  manner  of  all  wild  beasts  in  eat- 
ing. The  wolves  eat  sheep;  we  also.  The  foxes  eat  hens, 
geese,  &c.;  we  also.  The  hawks  and  kites  eat  fowl  and 
birds;  we  alsa  Pikes  eat  other  fish;  we  also.  With  oxen, 
horse,  and  kine,  we  also  eat  salads,  grass,  &c. 

CXLI. 

I  much  wonder  how  the  heathen  could  write  such  fair  and 
excellent  things  of  death,  seeing  it  is  so  grislj  and  fearful! 
But  when  I  remember  the  nature  of  the  world,  then  I 
wonder  nothing  at  all;  for  they  saw  great  evil  and  wicked- 
ness flourishing  among  them,  and  in  their  rulers,  which 
sorelj  grieved  them,  and  they  had  nothing  else  to  threaten 
and  temfy  their  rulers  with,  but  death. 

Now,  if  the  heathen  so  little  regarded  death,  nay,  so  highly 
and  honourably  esteemed  it,  how  much  more  so  ought  we 
Christians?    For  they,  poor  people,  knew  less  than  nothing 


OF  THE  NATURE  OF  THE  WORLD.  61 

of  the  life  eternal,  while  we  know  and  are  instructed  in.  it; 
jet,  when  we  only  speak  of  death,  we  are  all  affi'ighted. 

The  cause  hereof  is  our  sins;  we  live  worse  than  the 
heathen,  and  therefore  cannot  justly  complain,  for  the 
greater  our  sins,  the  more  fearful  is  death.  See  those  who 
have  rejected  God's  word:  when  they  are  at  the  point  of 
death,  and  are  put  in  mind  of  the  day  of  judgment,  how 
fearfully  do  they  tremble  and  shake. 

CXLII. 

Here,  to-day,  have  I  been  pestered  with  the  knaveries 
and  lies  of  a  baker,  brought  before  me  for  using  Mse  weights, 
though  such  matters  concern  the  magistrate  rather  than  the 
divine.  Yet  if  no  one  were  to  check  the  thefts  of  these 
hakers,  we  should  have  a  fine  state  of  things. 

CXLIII. 

There  is  not  a  more  dangerous  evil  than  a  flattering,  dis- 
sembling counsellor.  While  he  talks,  his  advice  has  hands 
and  feet,  but  when  it  should  be  put  in  practice,  it  stands  like 
a  mule,  which  will  not  be  spurred  forward. 

CXLIV. 

There  are  three  sorts  of  people:  the  first,  the  common  sort, 
who  live  secure  without  remorse  of  conscience,  acknowledging 
not  their  corrupt  manners  and  natures,  insensible  of  God's 
wrath  against  their  sins,  and  careless  thereof.  The  second, 
those  who  through  the  law  are  scared,  feel  God's  anger,  and 
strive  and  wrestle  with  despair.  The  third,  those  that  ac- 
knowledge their  sins  and  God's  merited  wrath,  feel  themselves 
conceived  and  born  in  sin,  and  therefore  deserving  of  perdi- 
tion, but,  notwithstanding,  attentively  hearken  to  the  gospel, 
and  believe  that  God,  out  of  grace,  for  the  sake  of  Jesus 
Christ,  forgives  sins,  and  so  are  justified  before  G^,  and 
afterwards  show  the  fruits  of  their  faith  by  all  manner  of 
good  works. 

CXLV. 

That  matrimony  is  matrimony,  that  the  hand  is  a  hand, 
that  goods  are  goods,  people  well  understand;  but  to  believe 
that  matrimony  is  Gk)d's  creation  and  ordinance,  that  the 
hands,  that  the  goods,  as  food  and  raiment,  and  other  crea» 


62  Luther's  table-talk. 

tnres  we  use,  are  given  and  presented  nnto  us  of  God,  'tis 
God's  special  work  and  grace  when  men  believe  it. 

CXLVI. 

The  heart  of  a  human  creature  is  like  quicksilver,  now 
here,  now  there;  this  day  so,  to-morrow  otherwise.  There- 
fore vanity  is  a  poor  miserable  thing,  as  flcclesiastieus  says. 
A  man  desires  and  longs  after  things  that  are  uncertain  and 
of  doubtful  result,  but  contemns  that  which  is  certain,  done, 
and  accomplished.  Therefore  what  God  gives  us  we  will  not 
have;  for  which  cause  Christ  would  not  govern  on  earth, 
but  gave  it  over  to  the  devil,  saying,  "  Bule  thou."  God  is 
of  another  nature,  manner,  and  mind.  I,  he  says,  am  God, 
and  therefore  change  not;  I  hold  fast  suid  keep  sure  my 
promises  and  threatenings. 

CXLVII. 

He  must  be  of  a  high  and  great  spirit  that  undertakes  to 
serve  the  people  in  body  and  soul,  for  he  must  suffer  the 
utmost  danger  and  unthankfulness.  Therefore  Christ  said  to 
Peter,  Simon,  &c.,  "Lovest  thou  me?"  repeating  it  three 
times  together.  Then  he  said:  "Feed  my  sheep:"  as  if  he 
would  say,  "  Wilt  thou  be  an  upright  minister,  and  a  shep- 
herd? then  love  must  only  do  it,  thy  love  to  me;  for  how  else 
could  ye  endure  unthankfulness,  and  spend  wealth  and 
health,  meeting  only  with  persecution  and  ingratitude?" 

cxLvin. 

The  highest  wisdom  of  the  world  is  to  busy  itself  with 
temporal,  earthly,  and  ephemeral  things;  and  when  these  go 
ill,  it  says.  Who  would  have  thought  it?  But  faith  is  a 
certain  and  sure  expectation  of  that  which  a  man  hopes  for, 
making  no  doubt  of  that  which  yet  he  sees  not.  A  true  Chris- 
tian does  not  say:  I  had  not  thought  it,  but  is  most  certain 
that  the  beloved  cross  is  near  at  hand;  and  thus  is  not  afraid 
when  it  goes  ill  with  him,  and  he  is  tormented.  But  the 
world,  and  those  who  live  secure  in  it,  cannot  bear  misfor- 
tune; they  go  on  continually  dancing  in  pleasure  and 
delight,  like  the  rich  glutton  in  the  gospel.  He  could  not 
spare  ^e  scraps  to  poor  Lazarus;  but  Lazarus  belongs  tp 
Christ,  and  will  take  his  part  with  him. 


OF  THE  HATITBE   OF  THE   WORLD.  6S 

CXUX« 

The  world  seems  to  me  like  a  decayed  house,  David  and 
the  prophets  being  the  spars,  and  Christ  the  main  pillar  in 
the  midst,  that  supports  aU. 

CL. 

As  all  people  feel  thej  must  die,  each  seeks  immortality 
here  on  earth,  that  he  may  be  had  in  everlasting  remembrance. 
Some  great  princes  and  kings  seek  it  by  raising  great  columns 
of  stone,  and  high  pyramids,  great  churches,  costly  and 
glorious  palaces,  castles,  &c.  Soldiers  hunt  after  praise  and 
honour,  by  obtaining  famous  victories.  The  learned  seek  an 
everlasting  name  by  writing  books.  "With  these,  and  such 
like  things,  people  think  to  be  immortal.  But  as  to  the  true,, 
everlasting,  and  incorruptible  honour  and  eternity  of  God, 
no  man  thinks  or  looks  after  it.  Ah !  we  are  poor,  siUy, 
miserable  peojde! 

CLI. 

To  live  openly  among  the  people  is  best;  Christ  so  lived 
and  walked,  openly  and  publicly,  here  on  earth,  amongst  the 
people,  and  told  his  disciples  to  do  the  like.  'Tis  in  cells 
and  comers  that  the  wicked  wretches,  the  monks  and  nuns, 
lead  shameful  lives.  But  openly,  and  among  people,  a  man 
must  live  decently  and  honestly. 

CLII. 

To  comfort  a  sorrowful  conscience  is  much  better  than  to 
possess  many  kingdoms;  yet  the  world  regards  it  not;  nay, 
contemns  it,  calling  us  rebels,  disturbers  of  the  peace,  and 
blasphemers  of  God,  turning  and  altering  religion.  They 
will  be  their  own  prophets,  and  prophesy  to  themselves;  but 
this  to  us  is  a  great  grief  of  heart.  The  Jews  said  of  Christ, 
If  we  suffer  him  to  go  on  in  this  manner,  the  Komans  will 
come  and  take  from  us  land  and  people.  After  they  had 
sUdn  Christ,  did  the  Bomans  come  or  not?  Yea,  they  came, 
and  slew  a  hundred  thousand  of  them,  and  destroyed  their 
city.  Even  so  the  contemners  and  enemies  of  the  Word  will 
disturb  the  peace,  and  turn  Germany  upside  down.  We 
bring  evil  upon  ourselves,  for  we  wilfully  oppose  the  truth. 

CLIII. 

If  Moses  had  continued  to  work  his  miracles  in  Egypt  but 
two  or  three  years,  the  people  would  have  become  accustomed 


6^1  LUTHER'S    TABLE-TALK. 

thereto,  and  heedless,  as  we  who  are  accustomed  to  the  fiun 
and  moon,  hold  them  in  no  esteem. 

CLIV. 

Abraham  was  held  in  no  honour  among  the  Canaacites» 
for  all  the  wells  he  had  dug  the  neighbours  filled  up,  or  took 
away  by  force,  and  said  to  him:  Wilt  thou  not  suffer  it? 
then  pack  thee  hence  and  be  gone,  for  thou  art  with  us  a 
stranger  and  a  new  comer.  In  like  manner,  Isaac  ivas 
despised.  The  faith  possessed  by  the  beloved  patriarchs, 
I  am  not  able  sufficiently  to  admire.  How  firmly  and 
constantly  did  they  believe  that  God  was  gracious  unto 
them,  though  they  suffered  such  exceeding  trouble  and 
adversity! 

CLV. 

If  the  great  pains  and  labour  I  take  sprang  not  from  the 
love,  and  for  the  sake  of  him  that  died  for  me,  the  world 
could  not  give  me  money  enough  to  write  only  one  book,  or 
to  translate  the  Bible.  I  desire  not  to  be  rewarded  and  paid 
of  the  world  for  my  books;  the  world  is  too  poor  to  give  me 
satisfaction;  I  have  not  asked  the  value  of  one  penny  of  my 
master  the  Prince  Elector  of  Saxony,  since  I  have  been  here. 
The  world  is  nothing  but  a  reversed  Decalogue,  or  the  ten 
commandments  backwards,  a  mask  and  picture  of  the  devil, 
all  contemners  of  God,  all  blasphemers,  all  disobedient; 
harlotry,  pride,  theft,  murder,  &c.  are  now  almost  ripe  for 
the  slaughter. 

CLVT. 

Dr.  Luther's  wife  complaining  to  him  of  the  indocility  and 
un trustworthiness  of  servants,  he  said:  A  faithful  and  good 
servant  is  a  real  God-send,  but,  truly,  'tis  a  rare  bird  in  the 
land.  We  find  every  one  complaining  of  the  idleness  and 
profligacy  of  thi?  class  of  people;  we  must  govern  them, 
Turkish  fashion,  so  much  work,  so  much  victuals,  as  Pharaoh 
dealt  with  the  Israelites  in  Egypt. 

CLVII. 

•The  philosophers,,  and  learned  among  the  heathen,  had 
inxuimerable  speculations  as  to  God,  the  soul,  and  the  life  ever- 
lasting, all  uncertain  and  doubtful,  they  being  without  Gtxl's 
Word;  while  to  us,  God  has  given  his  most  sweet  and  saving 


OF  THE  NATURE  OF  THE  WORLD.  65 

Word,  pure  and  incorrupt;  yet  we  contemn  it.  It  is  naught, 
sajs  the  buyer.  When  we  have  a  thing,  how  good  soever, 
we  are  soon  weary  of  it,  and  regard  it  not.  The  world 
remains  the  world,  which  neither  loves  nor  endures  righteous- 
ness, but  is  ruled  by  a  certain  few,  even  as  a  little  boy  of 
twelve  years  old  rules,  governs,  and  keeps  a  hundred  great 
and  strong  oxen  upon  a  pasture. 

CLVIII. 

Whoso  relies  on  his  money  prospers  not.  The  richest 
monarchs  have  had  ill  fortune,  have  been  destroyed  and  slain 
in  the  wars;  while  men  with  but  small  store  of  money  have 
bad  great  fortune  and  victory;  as  the  emperor  Maximilian 
overcame  the  Venetians,  and  continued  warring  ten  years 
with  them,  though  ihey  were  exceedingly  rich  and  powerful. 
Therefore  we  ought  not  to  trust  in  money  or  wealth,  or 
depend  thereon.  I  hear  that  the  prince  elector,  George, 
begins  to  be  covetous,  which  is  a  sign  of  his  death  very 
sbortly.  When  I  saw  Dr.  Gode  begin  to  tell  his  puddings 
banging  in  the  chimney,  I  told  him  he  would  not  live  long, 
and  so  it  fell  out;  and  when  I  begin  to  trouble  myself  about 
brewing,  malting,  cooking,  &c.,  then  shall  I  soon  die. 

CLIX. 

We  should  always  be  ready  when  God  knocks,  prepared  to 
take  our  leave  of  this  world  like  Christians.  For  even  as  the 
small  beast  kills  the  stag,  leaping  upon  his  head,  and  sitting 
between  his  horns,  and  eating  out  his  brains,  or  catches  him 
fast  by  the  throat,  and  gnaws  it  asunder,  even  so  the  devil, 
when  he  possesses  a  human  creature,  is  not  soon  or  easily 
palled  from  him,  but  leads  him  into  despair,  and  hurts  him 
both  in  soul  and  body;  as  St.  Peter  says:  '^  He  goeth  about 
like  a  roaring  lion." 

CLX. 

Before  Noah's  flood  the  world  was  highly  learned,  by 
reason  men  lived  a  long  time,  and  so  attained  great  experi- 
ence and  wisdom;  now,  ere  we  begin  rightly  to  come  to  the 
true  knowledge  of  a  thing,  we  lie  down  and  die.  God  will 
not  have  that  we  should  attain  a  higher  knowledge  of 
things. 


6fi  LUTHZS^S   TABLS-TALK. 

Mammon  has  *t?ro  properties;  it  makes  us  seenre,  &iBty  inrfaeii 
it  goes  wdl  widi  us,  and  dien  we  live  witboBt  fear  of  (arod  fit 
a31;  seeon^jy  when  it  goes  ill  mih.  tis,  4hen  we  ten^  Grod, 
ßj  from  ^im,  and  seek  after  another  God. 

CLZII. 

I  saw  a  dog,  at  Lintz  in  Austria,  that  was  l,'.ügLS  to  go 
with  a  hand-basket  to  the  botchers*  shambles  for  neat;  "when 
oäber  dogs  oame  ahont  liim,  and  wmgbt  to  taice  tlie  aieat  out 
of  the  bask^  he  set  iit  'dcywn,  and  feo^t  lasdlj  mi^  ÜKm; 
but  when  lie  caw  lihef  were  too  strong  for  him,  ke  hzHifielf 
woiM  snvtch  xmt  ikkt  first  piece  of  meat,  lest  he  ekmM.  lose 
alL  Even  so  does  now  onr  emperor  Charles;  wiio,  «ftar 
having  long  protected  spixitnal  boiefiees,  seeiiig  dwt  erv^ery 
prince  takes  possession  of  monasteries,  himself  takes  possee- 
»on  of  hii^toprics,  as  just  now  he  has  seized  upon  those  <](£ 
Utrecht  -and  Liege. 

cixni. 

A  covetous  farmer,  well  known  at  lEHhrt,  carried  Ins  «om 
to  sell  there  in  the  market,  l)ut  selling  it  at  too  dear  a  rate, 
no  man  would  l)uy  of  him,  or  give  him  his  price.  He  besng 
thereby  moved  to  anger,  said:  "  I  will  not  sell  it  cheaper,  but 
rather  carry  it  home  again,  and  give  it  to  the  mice."  When 
he  had  come  home  with  it,  an  inanity  of  mice  and  rats  flocked 
into  his  house,  and  devoured  up  all  his  com.  And,  next  day, 
going  out  to  see  his  grounds,  which  were  newly  sown,  he 
found  that  all  the  seed  was  eaten  up,  while  no  hurt  at  ail  was 
done  to  the  grounds  of  his  neighbours.  This  certainly  "wbb 
a  just  puni^Linent  from  tjrod,  a  meiited  token  of  his  wrath. 

Three  rich  ikrmers  have  lately,  God  he  praised,  haxi^ed 
themselves:  these  Wretches,  that  rob  the  whole  country,  de- 
serve such  punishments;  for  the  dearth  at  tins  lime  is  a 
wilful  dearth.  God  has  given  enough,  but  the  devil  has  pos- 
sessed fiadi  wiciced  eormorfmits  to  withhold  it.  T^i^  are 
tble^^es  and  mopderers  of  dmeir  poor  neiglhbom».  Chrst  wiH 
say  wito  «dorern  at  «he  last  day:  ^  I  was  hungry,  «nd  je  h»re 
not  fed  me.'  Do  not  ^lA,  liiou  thaft  seBest  thy  oom  so 
dear,  that  ^lou  dndt  escape  ponisfameDt,  for  thou  art  an  ooea- 
.sion  of  the  deaths  and  famishing  of  the  poor;  the  devü  wiü 
fetch  thee  away.     They  that  fear  God  and  trust  in  him,  pray 


OF  T^£  NATU&E  OF  THE  WORLD.  CJ 

for  their  daily  bread,  and  agünst  such  robbers  as  thou,  that 
either  Hbou  mayest  be  put  to  shame,  or  be  reformed. 

CLXIV. 

A  man  tliat  depends  on  the  riches  and  honours  of  this 
world,  forgetting  God  and  the  welfare  of  his  soul,  is  like  a 
little  child  that  holds  a  fair  apple  in  the  hand,  of  agreeable 
exterior,  promising  goodness,  but  .within  'tis  rotten  and  full 
of  worms. 

ctxv. 

Whefe  great  wealth  is,  there  are  ako  all  maimer  of  sins; 
for  through  wealth  «oraes  pride,  through  pride,  dissension, 
through  dissension,  wars,  through  wars,  poverty,  through  po- 
verty, great  distress  and  misery.  Therefore,  they  that  are 
licfa,  must  yield  a  strict  and  great  accoont;  for  to  whom  much 
IS  giy^o,  of  him  mudi  will  be  required. 

CLXVI. 

Riches,  understanding,  beauty,  are  fair  gifts  of  God,  but 
we  abuse  them  shamefully.  Yet  wprldly  wisdom  and  wit  are 
evils,  when  the  cause  engaged  in  is  evil,  for  no  man  will  yield 
his  own  particular  conceit;  every  one  will  be  right.  Much 
better  is  it  that  one  be  of  a  fair  and  comely  complexion  in  the 
face,  for  the  hard  lesson,  sickness,  may  come  and  take  that 
away;  but  the  self-conceited  mind  is  not  so  soon  brought  to 
reason. 

CLXvn. 

Wealth  is  the  smallest  thing  on  earth,  the  least  gift  that 
Ood  has  bestowed  on  mankind.  What  is  it  in  comparison 
with  God's  Word — what,  in  comparison  with  corporal  gifts, 
4IS  beauty,  health,  &c.? — nay,  what  is  it  to  the  gifts  of  the 
mind,  as  understanding,  wisdom,  &c.?  Yet  are  men  socager 
after  it,  that  no  laboui:,  pains,  or  risk  is  regarded  in  the  ac- 
quisition of  riches.  Wealth  has  in  it  neither  material,  formal, 
efficient,  nor  final  cause,  nor  an3rthing  else  that  is  good;  there- 
fore our . Lord' Grod  commonly  gives  riches  to  those  from  whom 
he  -wilhliolcbs  «piritual  good. 

CLXYIII. 

St.  John  says:  ''He  that  hath  this  world's  goods,  andseeth 
his  brother  baye  need,  and  shutteth  up  his  bowels  of  oompa»- 

f2 


68  lüthee's  table-talk» 

sion  from  hiln,  how  dwelleth  the  love  of  God  in  him?*'  ^nct 
Christ:  "  He  that  desireth  of  thee,  give  to  him" — that  is,  to 
him  that  needs  and  is  in  want;  not  to  idle,  lazy,  wasteful 
fellows,  who  are  commonly  the  greatest  heggars,  and  "who, 
though  we  give  them  much  and  often,  are  nothing  helped 
thereby.  Yet  when  one  is  truly  poor,  to  him  I  will  give 
with  all  my  heart,  according  to  my  ability.  And  no  man 
should  forget  the  Scripture:  "He  that  hath  two  coats, 
let  him  part  with  one;"  meaning  all  manner  of  apparel  that 
one  has  need  of,  according  to  his  state  and  calling,  as  well  for 
credit  as  for  necessity.  As  also,  by  "  the  daily  bread,'*  is 
understood  all  maintenance  necessary  for  the  body. 

CLXIX. 

Lendest  thou  aught?  so  gettest  thou  it  not  again.  Cven 
if  it  be  restored,  it  is  not  so  soon  as  it  ought  to  be  restored, 
nor  so  well  and  good,  and  thou  losest  a  friend  thereby. 

CLXX. 

Before  I  translated  the  New  Testament  out  of  the  Greek, 
all  longed  after  it;  when  it  was  done,  their  longing  lasted 
scarce  four  weeks.  Then  they  desired  the  Books  of  Moses; 
when  I  had  translated  these,  they  had  enough  thereof  in  a 
short  time.  After  that,  they  would  have  the  Psalms;  of 
these  they  were  soon  weary,  and  desired  other  books.  So 
will  it  be  with  the  Book  of  Ecclesiasticus,  which  they  now 
long  for,  and  about  which  I  have  taken  great  pains.  All  is 
acceptable  until  our  giddy  brains  be  satisfied;  afterwards  we 
let  things  lie,  and  seek  after  new. 


OF   IDOLATRY. 

CLXXI. 

Idolatry  is  all  manner  of  seeming  holiness  and  worshipping, 
let  these  counterfeit  spiritualities  shine  outwardly  as  glorious 
and  fair  as  they  may;  in  a  word,  all  manner  of  devotion  in 
those  that  would  serve  God  without  Christ  the  Mediator,  his 
Word  and  command.  In  Popedom  it  was  held  a  work  of  the 
'greatest  sanctity  for  the  monks  to  sit  in  their  cells  and  med»** 


OP   IDOLATRY.  69 

täte  of  Grod,  and  of  his  wonderful  works;  to  be  kindled  with 
zeal,  kneeling  on  their  knees,  praying,  and  having  their  ima- 
ginary  contemplations  of  celestial  objects,  with  such  supposed 
devotion,  that  they  wept  for  joy.  In  these  their  conceits, 
they  banished  all  desires  and  thoughts  of  women,  and  what 
else  is  temporal  and  evanescent.  They  seemed  to  meditate 
only  of  God,  and  of  his  wonderful  works.  Yet  all  these 
seeming  holy  actions  of  devotion,  which  the  wit  and  wisdom 
of  man  holds  to  be  angelical  sanctity,  are  nothing  else  but 
works  of  the  flesh.  All  manner  of  religio«,  where  people 
serve  God  without  his  Word  and  command,  is  simply  idolatry, 
and  the  more  holy  and  spiritual  such  a  religion  seems,  the 
more  hurtful  and  venomous  it  is;  for  it  leads  people  away 
from  the  faith  of  Christ,  and  makes  them  rely  and  depend 
upon  their  own  strength,  works,  and  righteousness. 

In  like  manner,  all  kinds  of  orders  of  monks,  fasts,  prayers, 
hairy  shirts,  the  austerities  of  the  Capuchins,  who  in  Pope- 
dom are  held  to  be  the  most  holy  of  all,  are  mere  works  of  the 
flesh;  for  the  monks  hold  they  are  holy,  and  shall  be  saved,  not 
through.  Christ,  whom  they  view  as  a  severe  and  angry  judge, 
but  through  the  rules  of  their  order. 

No  man  can  make  the  papists  believe  that  the  private  mass 
is  the  greatest  blaspheming  of  God,  and  the  highest  idolatry 
upon  earth,  an  abomination  the  like  to  which  has  never  been 
in  Christendom  since  the  time  of  the  apostles;  for  they  are 
blinded  and  hardened  therein,  so  that  their  understanding 
and  knowledge  of  God,  and  of  all  divine  matters,  is  perverted 
and  erroneous.  They  hold  that  to  be  the  most  upright  and 
greatest  service  of  Gk)d,  which,  in  truth,  is  the  greatest  and 
most  abominable  idolatry.  And  again,  they  hold  that  for 
idolatry,  which,  in  truth,  is  the  upright  and  most  acceptable 
service  of  God,  the  acknowledging  Christ,  and  believing  in 
him.  But  we  that  truly  believe  in  Christ,  and  are  of  his 
mind,  we,  God  be  praised,  know  and  judge  all  things,  but 
are  judged  of  no  human  creature. 

CLXXIT. 

Dr.  Carlstad  asked  me:  Should  a  man,  out  of  good  in- 
tention, erect  a  pious  work  without  God's  word  or  command, 
does  he  herein  serve  a  true  or  a  strange  God?  Luther 
answered:  A  man  honours  Gcd  and  calls  upon  him,  to  the 


70  Luther's  table-talk. 

end  he  may  expect  comfort,  help,  and  all  good'  from.  Him» 
Now  if  this  same  honour  and  calling  upon  Grod  be  done  ac- 
cording- to  God's  Word — that  is,  when  a  man  expects  from 
him  all  graces  for  the  sake  of  his  promises  mad^  antd  ti8  in 
Christ,  then  he  honours- the  true,  ßving;,  and  everlasting^  Grod. 
But  if  a  man  take  in  hand  a  work  or  a  service,  out  of  his  own 
devotion,  as  He  thinks  good,  thereby"  to  appease  God*s  ajager, 
or  to  attain  forgiveness  of  sins,  everlasting  life,  and'  salvution, 
as  is  the  manner  of  all  hypocrites  and  seeming  holy  worters, 
then,  I  say  flatly,  he  honours  and  worships  an  idol  in  his 
heart;  and  it  helps'  him  nothing  at  all,  that  he  thinks  he  does 
it  to  the  honour  of  the  true  God;  for  that  which  is  not  of 
faith  is  sin. 

CLxsm. 

Hypocrites  and  idbTaters  are  of  the  same  quality  with 
singers,  who  will  scarce  sing  when  asked  to  do  so,  but,  when 
not  desired,  begin,  and  never  leave  off.  Even  so  with  the 
f*alse  workers  of  holiness;  when  Gx>d  orders  them  to  obey  his 
commands,  which  are  to  love  one's  neijghbour,  to  help  h.ini 
with  advice,  with  lending,  giving,  admonishing,  comforting, 
&c.,  no  man  can  bring  them  to  this;  but,  on  the  contrary,  they 
stick  to  that  which  they  themselves  make  choice  of,  pretend- 
ing that  this  is  the  best  way  to  honour  and  serve  God — a 
great  delusion  of  theirs.  They  plague  and  torment  their 
bodies  with  fasting,  praying,  singing,  reading,  hard  lying, 
&c. ;  they  affect  great  humility  and  holiness^  and  do  aÜ  these 
things  with  vast  zeal,  fervency,  and  incessant  devotion.  But 
such  as  the  service  and  work  is,  such  will  also  the  reward 
be,  as  Christ  himself  says:  "In  vain  do  they  worship  me, 
teaching  for  doctrine  the  commandineiLts  of  men.'' 

CLXXTV. 

The  idolatry  of  Moloch  had,  I  apprehend,  a  great  show,  as 
though  it  were  a  worship  more  acceptable  and  pleasing  to 
God  than  the  common  service  commanded  by  Moses;  hence 
many  people  who,  in  outward  show,  were  of  devout  holiness, 
when  they  intended  to  perform  an  acceptable  service  and 
honour  to  God,  as  they  imagined,  offered  up  and  sacrificed 
their  sons  and  daughters,  thinking,  no  doubt,  that  herein  they 
were  following  the  example  of  Abraham,  and  doing  an  act 
Irery  acceptable  and  pleasing  to  God. 


OP   IDOX.ATBY.  7ii 

Against  tids  idxAstrj  God's  prepbets  preacbok  wM  bnro- 
big  zeal,  caJfiag  i1^  not  oi^riaga  ta  God,  Ibut  to  idda  and 
devils,  as  the  106th  Psalm  shows,  and  Jeremiah,  cbap^  yiL 
and  xziii.  But  thej  held  the  prqphets  to  be  impostors  and 
aecoEsed  heretics. 

This,  worshipping  of  idols  was  very  frequent  in  Popedom, 
ia  my  time  and  still,  though  in  another  manner;  the  papists 
in  Popedom  being  esteemed  holy  people  that  give  one  or 
more  of  their  children  to  the  monasteries,  ta  become  either 
monks  or  nuns,  that  se  they  may  serve  God,  as  they  say, 
day  and  n^ht.  Hence  the  proverb:  Blessed  the  mother  of 
ihe  child  that  is  made  a  spiritual  person !  True,  these  sons 
and  daughters  in  Popedom  are  not  burned  and  offered  to 
idols  corporally,  as  were  the  Jewish  children,  yet,  which  is 
far  worse,  tbey  are  thrust  into  the  throat  of  the  devil  spi- 
litoalLyy  who»  through  his  disciples^  the  pope  and  his  shaven 
crew,  lamentably  murders  their  souls  with  false  doctrines. 

The  Holy  Scr^ture  often  mentions  Moloch,  as  does  Lyra; 
and  the  commentaries  of  the  Jews  say,  it  was  an  idol  made 
of  copper  and  brass,  like  a  man  holding  his  hands  before  him, 
wherein  they  put  fiery  coals.  When  the  image  was  made  very 
hot,  a  father  approached,  and!  offering  to  the  idol,  took  his 
child,  an^  lernst  it  into  thie  gtittcving  hands  of  the  idol, 
whereby  the*  cfaiM  was  consumed  and  burned  to  death.  Mean* 
time,  they  mad^  a  loud  noise  with  timbrels,  and'  cymbals,  and 
horns,  to  the  end  the  parents  should  not  hear  the  pitiful  cry- 
ing of  the  child.  The  prophets  write,  that  Ahab  offered  has 
son  in  this  manner. 

CLXXT, 

The  caives  of  Jeroboam  stiQ  remain  in  tiie  world,  and  wiU 
remadrn  to  the  last  day;  not  that  any  man  now  makes  calves 
like  Jeroboam's,  but  upon  whatsoever  a  man  depends  or 
trusts — Grod  set  aside — this  is  the  calves  of  Jeroboam,  that  is> 
other  and  strange  gods,  honoured  and  worshipped  instead  of 
the  only,  true,  living,  and  eternal  God,  wha  only  can  and  will 
help  and  comfort  in  all  need.  In  like  manner  also,  all  such 
as  rely  and  depend  upon  their  art,  wisdom,  strength,  sanctity, 
riches,  honour^  power,  or  anything  else,  under  what  title  or 
name  soever,  on  which  the  world  builds,  make  and  worship 
the  calves  of  Jeroboam.  For  they  trust  in  and  depend  on 
vanishing  creatures,  which  is  worshipping  of  idols  and  idol- 


72  LUTHERS   TABLE-TALK. 

atry*.  We  easily  fall  into  idolatry,  for  we  are  inclined  taere- 
unto  by  nature,  and  coming  to  us  by  inheritance,  it  seems 
pleasant. 

CLXXVI. 

St.  Paul  shows  in  these  words:  "  When  ye  knew  not  God, 
ye  did  service,"  &c.,  that  is,  when  as  yet  ye  knew  not  Grod  or 
what  Grod's  will  was  towards  you,  ye  served  those  who  by 
nature  were  no  gods;  ye  served  the  dreams  and  thoughts  of 
your  hearts,  wherewith,  against  God's  Word,  ye  feigned  to 
yourselves  a  God  that  suffered  himself  to  be  conciliated  with 
such  works  and  worshippings  as  your  devotion  and  good  in« 
tention  made  choice  of.  For  all  idolatry  in  the  world  arises 
from  this,  that  people  by  nature  have  had  the  common  know- 
ledge, that  there  is  a  God,  without  which  idolatry  would 
remain  unpractised.  With  this  knowledge  engrafted  in  man- 
kind, they  have,  without  God's  Word,  fancied  all  manner  of 
ungodly  opinions  of  God,  and  held  and  esteemed  these  for 
divine  truths,  imagining  a  God  otherwise  than,  by  nature, 
he  is. 

CLXXVIL 

He  that  goes  from  the  gospel  to  the  law,  thinking  to  be 
saved  by  good  works,  falls  as  uneasily,  as  he  who  falls  from 
the  true  service  of  God  to  idolatry;  for,  without  Christ,  all  is 
idolatry  and  fictitious  imaginings  of  God,  whether  of  the 
Turkish  Koran,  of  the  pope's  decrees,  or  Moses'  laws;  if  a 
man  think  thereby  to  be  justified  and  saved  before  God,  he  is 
undone. 

When  a  man  will  serve  God,  he  must  not  look  upon  that 
which  he  does;  not  upon  the  work,  but  how  it  ought  to  be 
done,  and  whether  God  has  commanded  it  or  no;  seeing,  as 
Samuel  says,  that  '^  God  hath  more  pleasure  in  obedience,  than 
in  burnt  sacrifice." 

Whoso  hearkens  not  to  God's  voice,  is  an  idolater,  though 
he  perform  the  highest  and  most  heavy  service  of  God.  'Tis 
the  very  nature  of  idolatry  not  to  make  choice  of  that  which 
is  esteemed  easy  and  light,  but  of  that  which  is  great  and 
heavy,  as  we  see  in  the  friars  and  monks ,  who  have  been 
constantly  devising  new  worshippings  of  God;  but,  for- 
asmuch that  God  in  his  Word  has  not  commanded  these, 
they   are  idolatry,   and   blasphemy.      All  these   sins»  they 


OP    IDOLATRY.  73 

who  are  in  the  function  of  preaching  ought  undauntedly 
and  freely  to  reprove,  not  regarding  men's  high  dignities 
and  powers.  For  the  prophets,  as  we  see  in  Hosea,  reproved 
and  threatened  not  only  the  house  of  Israel  in  general, 
but  also,  in  particular,  the  priests,  ay,  the  king  himself,  and 
the  whole  court.  They  cared  not  for  the  great  danger  that 
might  follow  from  the  magistrate  being  so  openly  assailed,  or 
that  themselves  thereby  should  fall  into  displeasure  and  con- 
tempt, and  their  preaching  be  esteemed  rebellious.  They 
were  impelled  by  the  far  greater  danger,  lest  by  such  exam- 
ples of  the  higher  powers,  the  subjects  also  should  be  seduced 
into  sin. 

CLXXVIII. 

The  papists  took  the  invocation  of  saints  from  the  heathen, 
who  divided  God  into  numberless  images  and  idols,  and  or- 
dained to  each  its  particular  office  and  work. 

These  the  papists,  void  of  all  shame  and  Christianity, 
imitated,  thereby  denying  God's  almighty  power;  every  man, 
out  of  God's  Word,  spinning  to  himself  a  particular  opinion, 
according  to  his  own  fancy;  as  one  of  their  priests,  celebrating 
mass,  when  about  to  consecrate  many  oblations  at  the  altar 
at  once,  thought  it  would  not  be  congruously  spoken,  or  ac- 
cording to  grammar  rules,  to  say,  "  This  is  my  body,"  so  said, 
'*  These  are  my  bodies;"  and  afterwards  highly  extolled  his 
device,  saying:  "  If  I  had  not  been  so  good  a  grammarian,  I 
had  brought  in  a  heresy,  and  consecrated  but  one  oblation." 

Such  like  fellows  does  the  world  produce;  grammarians, 
logicians,  rhetoricians,  and  philosophers,  all  falsifying  the 
Holy  Writ,  and  sophisticating  it  with  their  arts,  whereas,  it 
ought  to  remain,  every  point  in  its  own  place,  whereto  God 
ordered  and  appointed  it.  Divinity  should  be  empress,  and 
philosophy  and  other  arts  merely  her  servants,  not  to  govern 
and  master  her,  as  Servetus,  Gampanus,  and  other  seducers 
would  do.  God  preserve  his  church,  which  by  him  is  carried 
as  a  child  in  the  mother's  womb,  and  defend  her/rom  such 
philosophical  divini^. 

TLts  invocation  of  saints  is  a  most  abominable  blindness 
and  heresy;  yet  the  papists  will  not  give  it  up.  The  pope's 
greatest  profit  arises  from  the  dead;  for  the  calling  on  dead 
saints  brings  him  infinite  sums  of  money  and  nches,  far  more 
than  he  gets  from  the  living.   But  thus  goes  the  world;  super* 


74  LUTHE&'a   TABLE-TALK. 

stitios,  unbelief  false  doctnne,  idofaitrj,  obtain  More  cre^t 
and  profit  than  the  aprigbt^  troe,  and  pinre  reUgioii. 

CLXXIX. 

God  and  GUmI's  worship  are  rehitives;  the  one  cannot  be 
without  the  other;  for  God  must  alwaya  be  the  God  of  some 
people  or  nation^  and  i»  always  in  preSccanenio  relationis, 
God  will  have  some  to  eaü  upon  him  and  honour  him;  for« 
to  have  a  God  and  to  honour  him,  go  together.  Therefore, 
whoso  brings  in  a  divine  worship  of  his  own  selection,  without 
God's  eommond,  is  an  adulters,  like  a  married  woman  who 
consents  to  another  man,  seeking  another  and  not  the  upright 
true  God,  and  it  avails  him  nothing  that  he  thinks  he  does 
God  service  herein. 

citXxau. 

In  all  creatures  are  a  declaration  and  a  i^gnification  of  the 
Holjr  Trinity.  First,  the  substance  signifies  the  ahni^ty 
power  of  God  the  Father.  Secondly,  liie  form  and  shape 
declare  the  wisdom  of  God  the  Son;  and,  thirdly,  the  power 
and  strength  is  a  sign  of  the  Holy  Ghost.  So  that  God  is 
present  in  all  creatures. 

CLXXXI. 

In  the  gospel  of  St.  John,  chiqpw  iü,  is  plainfy  «ad  direct!  j 
shown,  the  difierenee  of  the  persons^  in  the  highest  and 
greatest  work  that.  Grod  aceompMshed  for  as  poor  human 
creatures,,  in  justifying  and  saving  us;  for  thore  it  is  plainly 
written  of  the  Father,  that  he  loved  the  woiid,  and  gave  to 
the  world  his  only  begotten.  S<m.  These  are  two  several 
persons — Father,  and  Son»  The  Father  kyves  the  woild;  and 
gives  «uKt»  it  hi»  Son.  The  Son  suffers  himscif  to  be  given 
to  the  worlds  and  <^to  be  U&ed  upon  the  crQ88,,aa  the  serpent 
was  lifted  up  in  the  wudemeas,  thai  whosoever  belieTcd  m 
him  shall  not  perish^  but  have  erevlasting  Mi«."  To  this  w»^ 
comes  afterwards  the  third  person,  the  Holy  Ghost,  who 
kindles  faith  in  the  heart  through  the  Word,  and  so  regene- 
rates us,  and  make»  us  the  chil^n  of  God. 

This  article,  though  it  be  tavght  most  dearly  in  the  New 
Testament,  yet  has  been  always  assaohed  and  opposed  im,  the 
highest  meaanre,  so  that  the  h<^  evangdist,  St.  John,  for 
the  confirmation  <^  this  artiele,  was  constiained  to  write  his 


OF  IDOLATRY. 


goepel.  Then  came  presently  that  heretic,  Cerinthus,  teach- 
ing' oat  of  Moses,  that  th^re  was  but  one  Ged,  and  conduding 
thence  that  Chsbt  conld  not  be  Grod,  or  Grod'  man. 

Bat  let  u»  stick  to  God's  Word  in  the  Holy  Scripture^ 
namely,  that  Christ  is  true  God  with  God  the  Father,  and 
that  the  Holy  Ghost  is  true  God,  and  yet  there  are  not  three 
Gods,  nor  three  substances,  as  three  men,  three  angels,  three 
sons,  three  windows,  &c.  No:  G<^  is  not  separated  or 
divided  in  such  manner  in  his  substance,  but  there  is  only  and 
alone  one  divine  essence^  and  no  more. 

Therefore,  although  there  be  three  persons,  God  the 
Father,  God  the  Son,  and  God  the  Holy  Ghost,  yet  not- 
withstanding,, we  must  not  divide  or  separate  the  substance; 
for  there  is  but  only  one  Grodj  in  one  only  nndivided  sub- 
stance,, as  St.  Paul  etearly  speaks  of  Christ,  Golos.  i.,  that  he 
is  the  ezpvess  image  of  the  invisible  God,  the  first-bom  of  all 
creatove»;  for  throi:^  him  aü  things  are  created  tiiat  are  in 
heaven  and  «n  earth,  visible,  ^tc,  and  all  is«  through  and  in 
him  created^  and-  he  is  before  ail,  and  all  things  consist  in 
him. 

Now  what  Ute  third  persona^  the  holy  evangeUst,  St.  John, 
teaciies,  ehapi  xv.,  where  he  say»;  ^  But  when  the  Comforter 
is  come,  which  I  will  send  unto  yon  from  the  Father,  the 
Spirit  of  trutii  wiiich  proceeds  from^  the  Father,  he  shall 
testifir  of  me.^  Here  Christ  spesdL»  not  only  of  the  office  and 
work  of  the  Holy  Ghost,  but  also  of  his  substance  and  faith  r 
he  goes  out  or  proceeds  from  tibe  Father,  tiiat  is,  his  going 
out^  or  his  proceeding,  is  without  all  begimiing,  and  everlast- 
ing. Therefore  the  holy  prophet  Joel=  gives  him  tile  name, 
and  calis  him^  "  the  Spirit  of  the  Lord." 

!fi(o!W,  although  this  article  seem<  strange  or  ifoolish,  what 
matters  it2  'Us  not  the  question,  whether  it  be  so  or  no^  but 
whether  it  be  grounded  on  God's  Word,  or  no;  If  it  be 
God's  word,  as  most  surely  it  is,  then  let  us  make  no  doubt 
thereof;  Be  will  not  liisT  therefore,,  let  us  keep  close  to  God's 
Word,  and  not  dispste  how  Father,  Son,  and  Holy  Ghost  can 
be  one  God;  for  we,  as  poor  wretches,  cannot  know  how  it  is 
that  we  laugh;  or  how  with  our  eyes,  we  can  see  a  high 
mountain  ten  miles  o&;  or  how  it  is,  that  when  we  sleep,  in 
body  we  are-  dead,  and  yet  live.  This  small  knowledge  we  can-^ 
not  attain  unto;  no,  though  we  took  to  our  help  the  advice 


76  Luther's  table-talk. 

and  art  of  all  the  wise  in  the  world,  we  are  not  able  to  kno'W 
the  least  things  which  concern  ourselves;  and  yet  we  would. 
climb  up  with  our  human  wit  and  wisdom,  and  presume  to 
comprehend  what  God  is  in  his  incomprehensible  majesty. 


OF  JESUS  CHRIST. 

CLXXXII. 

The  chief  lesson  and  study  in  divinity  is,  that  we   leam 
well  and  rightly  to  know  Christ,  who  is  therein  very  graciously- 
pictured  forth  unto  us.     We  take  pains  to  conciliate  the  good 
will  and  friendship  of  men,  that  so  they  may  show  us  a  favour- 
able countenance;  how  much  the  more  ought  we  to  conciliate 
our  Lord  Jesus,  that  so  he  may  be  gracious  unto  us.     St. 
Peter  says:  "  Grow  up  in  the  knowledge  of  Jesus  Christ,"  of 
that  compassionate  Lord  and  Master,  whom  all  should  cleave 
unto.     Christ  himself  also  teaches,  that  we  should  leam  to 
know  him  only  out  of  the    Scriptures,   where  he   says  : 
**  Search  the  Scriptures;  for  they  do  testify  of  me."    St.  John 
says:  "In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God,"  &c.    The  apostle  Thomas 
also  calls  Christ,  God;  where  he  says:  "  My  Lord,  and  my 
God."     In  like  manner,  St.  Paul,  Rom.  ix.,  speaks  of  Clirist, 
that  he  is  God ;  wehere  he  says :  "  Who  is  God  over  aD, 
blessed  for  ever,  Amen."  And  Colos.  ii.,  "  In  Christ  dwelleth 
all  the  fulness  of  the  Godhead  bodily;"  that  is,  substantially. 
Christ  must  needs  be  true  God,  seeing  he,  through  himself, 
fulfilled  and  overcame  the  law;  for  most  certain  it  is,  that  no 
one  else  could  have  vanquished  the  law,  angel  or  human 
creature,  but  Christ  only,  so  that  it  cannot  hurt  those  that 
believe  in  him;  therefore,  most  certainly  he  is  the  Son  of 
God,  and  natural  God.     Now  if  we  comprehend  Christ  in 
this  manner,  as  the  Holy  Scripture  displays  him  before  us» 
then  certain  it  is,  that  we  can  neither  err  nor  be  put  to  con- 
fusion; and  may  then  easily  judge  what  is  right  to  be  held  of 
all  manner  of  divine  qualities,  religions,  and  worship,  that  are 
used  and  practised  in  the  universal  world.    Were  this  pictur* 


OF    JESUS   CHRIST.  77 

ing  of  Christ  removed  out  of  our  sight,  or  darkened  in  us, 
undeniably  there  must  needs  follow  utter  disorder.  For 
human  and  natural  religion,  wisdom,  and  understanding,  can- 
not judge  aright  or  truly  of  the  laws  of  God;  therein  has 
b€en  and  still  is  exhausted  the  art  of  all  philosophers,  of  all 
the  learned  and  worldly-wise  among  the  children  of  men. 
For  the  law  rules  and  governs  mankind  ;  therefore  the  law 
judges  mankind,  and  not  mankind  the  law. 

If  Christ  be  not  God,  then  neither  the  Father  nor  the  Holy 
Ghost  is  God;  for  our  article  of  faith  speaks  thus  :  ^^  Christ 
is  God,  with  the  Father,  and  the  Holy  Ghost."  Many  there 
are  who  talk  much  of  the  Godhead  of  Christ,  as  the  pope, 
and  others;  but  they  discourse  thereof  as  a  blind  man  speaks 
of  colours.  Therefore,  when  I  hear  Christ  speak,  and  say : 
^  Come  to  me,  all  ye  that  are  weary  and  heavy  laden,  and  I 
will  give  you  rest,"  then  do  I  believe  steadfastly  that  the  whole 
Godhead  speaks  in  an  undivided  and  unseparate  substance. 
Wherefore,  he  that  preaches  a  God  to  me  that  died  not  for  me 
the  death  on  the  cross,  that  God  will  I  not  receive. 

He  that  has  this  article,  has  the  chief  and  principal  article 
of  faith,  though  to  the  world  it  seem  unmeaning  and  even 
ridiculous.  Christ  says:  The  Comforter  which  I  will  send, 
shall  not  depart  from  you,  but  will  remain  with  you,  and  will 
make  you  able  to  endure  all  manner  of  tribulations  and  evil. 
When  Christ  says:  I  will  pray  to  the  Father,  then  he  speaks  as 
a  human  creature,  or  as  very  man;  but  when  he  says  :  I  will 
do  this  or  that,  as  before  he  said,  I  will  ^nd  the  Comforter, 
then  he  speaks  as  very  God.  In  this  manner  do  I  learn  my 
article,  "  That  Christ  is  both  God  and  man. 

I,  out  of  my  own  experience,  am  able  to  witness,  that 
Jesus  Christ  is  true  God;  I  know  full  well  and  have  found 
what  the  name  of  Jesus  has  done  for  me.  I  have  often  been 
so  near  death,  that  I  thought  verily  now  must  I  die,  because  I 
teach  his  Word  to  the  wicked  world,  and  acknowledge  him; 
but  always  he  mercifully  put  life  into  me,  refreshed  and  com* 
forted  me.  Therefore,  let  us  use  dih'gence  only  to  keep  him, 
and  then  all  is  safe,  although  the  devil  were  ever  so  wicked 
and  crafty,  and  the  world  ever  so  evil  and  false.  Let  what- 
soever will  or  can  befal  me,  I  will  surely  cleave  by  my  sweet 
Saviour  Christ  Jesus,  for  in  him  am  I  baptized;  I  can  neither 
do  nor  know  anything  but  only  what  he  has  taught  me. 


78  Luther's  tablb-talk. 

The  Hdj  Scriptures,  especially  St.  Paul,  everywhere 
ascribe  tmto  CJhrist  thiit  which  he  gives  to  the  Father, 
namefy,  Übß  diriiie  almighty  power;  so  that  he  can  give  graoe^ 
and  peace  of  conscience,  forgiveness  of  sins,  life,  victory  aver 
sin,  and  death,  and  the  deviL  Now,  unless 'St.  ^mH.  wonld  rob 
Grod  of  his  «honour,  and  give  it  to  tuiother  <hat  is  not  <3rod,  he 
dared  not  aaoribe  such  properties  and  attributes  to  Christ,  if 
he  were  not  true  Gk)d;  and  'God  ihimself  «ays,  Isa.  'zliL,  ^'  I 
will  not  give  my  glory  to  another."  And,  indeed,  :no  man 
<;an  give  that  to  another  which  he 'has  not  himself;  but,  see- 
ing Christ  gives  graoe  and  peace,  the  Holy  Ghost  also,  and 
redeems  from  the  power  of  the  devil,  sin  and  death,  so  ds  it 
most  sore  that  he  has  an  endless,  immeasurable,  ahnigfaty 
power,  equal  with  the  Father. 

Christ  brings  also  peace,  but  not  as  the.  apostles  brought  it, 
through  preaching;  he  gives  it  as  a  Creator,  as  his  own  fwoper 
-creature.  The  Father  creates  and  gives  life,  grace,  and  peace ; 
and  even  so  gives  the  Son  the  same  gifts.  Now,  to  give 
grace,  peace,  everlasting  life,  forgiveness  of  sins,  to  justify, 
to^ave,  to  deliver  from  death  and  hell,  snrdly  these  are  not 
the  woifks  of  any  creature,  but  of  the  «ole  mf^esty  of  God, 
things  which  the  angels  themselves  can  neither  create  nor 
give.  Therefore,  such  'works  pertain  to  the  high  majesty, 
honour,  and  glory  of  God,  who  is  the  only  and  true  Creator 
of  all  things.  'We  must  'Ihink  of  no  other^God  than  Christ; 
that  Grod  which  speaks  not  out  of  Christ's  mouth,  isüot  God. 
Grod,  in  the  Old  Testament,  bound  himself  to  the  tlnxme  of 
grace;  there  "was  the  place  where  he  would  hear,  so  long  as 
the  policy  and  government  of  Moses  stood  and  flourished.  In 
like  manner,  he  will  still  hear  no  man  or  human  creature,  'but 
only  through  Christ.  As  numbers  of  the  Jews  ran  to  and 
fro  burning  incense,  and  offerings  here  and  there,  and  seeking 
God  in  various  places,  notxegarding  the  tabernacle,  so  it  goes 
now ;  we  seek  God  everywhere ;  but  not  seeking  him  in 
Christ,  we  find  him  nowhere. 

CI4ZXXII1. 

The  feast  we  call  Anmmcitxiio  Maria,  when  the  angel 
came  to  Mary,  and  brought  her  the  message  from  God,  that 
she  should  conceive  his  Son,  may  be  fitly  called  the  **  Feast 
of  Christ's  Humanity;"  for  then  began  our  deliverance.    The 


OF  JESUS   CHKI8T.  79 


mystery  of  the  hmm&mSty  of  Christ,  that^he  soak  hinself  into 
onr  flesh,  is  beyond  all  human  understandkig« 

tTLXXXIY« 

Christ  tired  l3iree  and  fhirtj  years,  and  went  up  Üuioe 
every  year  to  Jerusalem»  maMng  ninety-nine  times  he  went 
thither.  If  the  pope  could  show  that  Christ  had  been  hut 
once  at  IRome,  what  a  bragging  and  boastiz^  would  he  make! 
yet  Jerusalem  was  destroyed  to  the  ground. 


St.  Paul  teaches,  th«t  Christ  was  horn,  to  the  end  he  might 
restore  and  bring  «rerything  to  the  state  m  which  it  was 
created  at  the  begtuniog  of  the  world;  that  is,  to  bring  us  to 
the  knowledge  of  onrsdves  and  <onr  Creatdt,  that  we  nnght 
learn  to  know  who  ^nd  what  we  hare  been,  and  who  and  what 
we  now  are;  nam^,  that  we  were  created  after  Grod's  like- 
ness, and  af^^rwards,  according  to  the  likeness  of  man;  that 
we  were  the  devil's  vizard  through  sin,  utteify  lost  and  de- 
stroyed; and  that  now  we  may  be  delivered  from  sin  again, 
and  become  pure,  JustiiGbd,  and  saved. 

CLXXXVI. 

Om  the  <day  of  the  eonception  of  oar  Saviour  Christ,  wq 
that  «re  pnschiers  ought  diligently  to  hiy  before  the  people, 
and  thoRMngfaly  im^iiDt  in  their  hearts,  the  history  «f  this 
feart,  which  is  giften  by  SL  Luke  in  phiiii  and  aimple  language. 
And  we  ahoaikl  joy  azid  delight  in  Ihese  'l^fiiaed  thii^s,  more 
thflB  in  all  the  treasure  oa  earth,  disputni^  not  how  it  came 
to  pass,  that  be,  who  Ms  heaven  and  eaxiäa,  and  whom  neither 
heaven  nor  earth  is  able  to  compvehend,  was  inclosed  in  the 
pure  body  of  his  mother.  .Soich  dispntaitlonB  impede  our  }oys, 
and  give  us  «ccasioai  to  doubt. 

Bernard  oec«pies  a  whole  sennon  upon  this  feast,  in  laud 
of  the  Virgin  Maiy,  forgetting  the  gi«at  auüior  of  comfort, 
that  tloB  dbEiy  Ood  was  mada  maaa.  True,  we  cannot  but 
extol  and  praise  Mary,  who  was  so  highly  £i,vonired  of  Ihe 
Lord,  hot  when  the  Cveator  himsdf  «oines,  who  delivers  «s 
from  the  deviPs  powco^  ^^c,  Mm,  neither  we  nor  angeiB  can 
safficiently  honour,  praise,  worship,  and  adore. 

The  Turk  lamsdf,  who  bdievtes  there  is  ooly  one  God, 
'who  has  created  a£L  things,  permits  Christ  to  remain  a  prophet, 


80  luther's  table-talk. 

though  he  denies  that  he  is  the  only  begotten,  true,    and 
natural  Son  of  God. 

But  I,  God  be  praised,  have  learned  out  of  the  Holy  Scrip- 
ture, and  by  experience  in  my  trials,  temptations,  and  fierce 
combats  against  the  devil,  that  this  article  of  Christ's  humanity 
is  most  sure  and  certain;  for  nothing  has  more  or  better 
helped  me  in  high  spiritual  temptations,  than  my  comfort  in. 
this,  that  Christ,  the  true  everlasting  Son  of  God,  is  our  flesh 
and  bone,  as  St.  Paul  says  to  the  Ephesians,  chap.  v. :  **  \Ve 
are  members  of  his  body,  of  his  flesh  and  bone;  he  sittetli  at 
the  right  hand  of  God,  and  maketh  intercession  for  us." 
When  I  take  hold  on  this  shield  of  faith,  then  I  soon  drive 
away  that  wicked  one,  with  all  his  fiery  darts. 

God,  from  the  beginning,  has  held  fast  to  this  article,  and 
powerfully  defended  the  same  against  all  heretics,  the  pope,  and 
the  Turk;  and  afterwards  confirmed  it  with  many  miraculous 
signs,  so  that  all  who  have  opposed  the  same  at  last  have  been 
brought  to  confusion. 

CLXXXVII. 

All  the  wisdom  of  the  world  is  childish  foolishness  in  com- 
parison with  the  acknowledgment  of  Christ.  For  what  is  more 
wonderful  than  the  unspeakable  mystery,  that  the  Son  of 
God,  the  image  of  the  eternal  Father,  took  upon  him  the 
nature  of  man.  Doubtless,  he  helped  his  supposed  father, 
Joseph,  to  build  houses;  for  Joseph  was  a  carpenter.  What 
will  they  of  Nazareth  think  at  the  day  of  judgment,  when 
they  shall  see  Christ  sitting  in  his  divine  majesty;  surely 
they  will  be  astonished,  and  say:  Lord,  thou  helpest  build  my 
house,  how  comest  thou  now  to  this  high  honour? 

When  Jesus  was  bom,  doubtless,  he  cried  and  wept  like 
other  children,  and  his  mother  tended  him  as  other  mothers 
tend  their  children.  As  he  grew  up,  he  was  submissive  to 
his  parents,  and  waited  on  them,  and  carried  his  supposed 
father's  dinner  to  him,  and  when  he  came  back,  Mary,  no 
doubt,  often  said:  ^'My  dear  little  Jesus,  where  hast  thou 
been?"  He  that  takes  not  ofience  at  the  simple,  lowly,  and 
mean  course  of  the  life  of  Christ,  is  endued  with  high  divine 
art  and  wisdom;  yea,  has  a  special  gift  of  God  in  the  Holy 
Ghost.  Let  us  ever  bear  in  mind,  that  our  blessed  Saviour 
thus  humbled  and  abased  himself,  yielding  even  to  the  con- 


OF  JESUS  <:heist.  81 

tnmclious  death  of  the  cross,  for  the  comfort  of  us  poor, 
miserable,  aiid  damned  creatures. 

CLXXXVIII. 

If  the  emperor  should  wash  a  beggar's  feet,  as  the  French 
king  used  to  do  on  Maunday  Thursday,  and  the  emperor 
Charles  yearly,  how  would  such  humility  be  extolled  and 
praised!  But  though  the  Son  of  God,  Lord  of  all  emperors, 
kings,  and  princes,  in  the  deepest  measure  humbled  himself» 
even  to  the  death  of  the  cross,  yet  no  man  wonders  thereat, 
except  only  the  small  heap  of  the  faithful  who  acknowledge 
and  worship  him  as  their  only  Lord  and  Saviour.  He  abased 
himself,  indeed,  enough,  when  he  was  held  to  be  the  man 
most  dcispised,  plagued,  and  smitten  of  God,  (Isaiah  liii.,)  and 
for  our  sakes  underwent  and  suffered  shame. 

CLXXXIX. 

"We  cannot  vex  the  devil  more  than  by  teaching,  preach- 
ing, singing,  and  talking  of  Jesus.  Therefore  I  like  it  well, 
when  with  sounding  voice  we  sing  in  the  church:  Et  homo 
foetus  est ;  et  verbum  caro  factum  est.  The  devil  cannot 
endure  these  words,  and  flies  away,  for  he  well  feels  what  is 
contained  therein.  Oh,  how  happy  a  thing  were  it,  did  we 
find  as  much  joy  in  these  words  as  the  devil  is  affrighted  at 
them.  But  the  world  contemns  God's  words  and  works,  be- 
cause they  are  delivered  to  them  in  a  plain  and  simple  manner. 
Well,  the  good  and  godly  are  not  offended  therewith,  for 
they  have  regard  to  the  everlasting  celestial  treasure  and 
wealth  which  therein  lies  hid,  and  which  is  so  precious  and 
glorious,  that  the  angels  delight  in  beholding  it.  Some  there 
are  who  take  offence,  that  now  and  then  in  the  pulpits  we 
say:  Christ  was  a  carpenter's  son,  and  as  a  blasphemer  and 
rebel,  he  was  put  on  the  cross,  and  hanged  between  two 
malefactors. 

But  seeing  we  preach  continually  of  this  article,  and  in 
our  children's  creed,  say:  That  our  Saviour  Christ  suffered 
under  Pontius  Pilate,  was  crucified,  dead,  and  buried,  &c. 
for  our  sins,  why,  then,  should  we  not  say  Christ  was  a  car- 
penter's son?  especially  seeing  that  he  is  clearly  so  named  in 
the  gospel,  when  the  people  wondered  at  his  doctrine  and 
wiidom,  and  said:  How  cometh  this  to  pass?  Is  not  this 
the  carpenter,  the  son  of  Mary?    (Mark,  vi.) 

o 


i2  lu7Heb's  table-talk. 

Christ,  our  High-priest,  is  ascended  into  heaven,  snd  aits 
on  the  right  hand  of  God  the  Father,  where,  without  ceasing, 
he  midges  intercession  for  «s^  (see  Romaas^  viii.)  where  St 
Paiid^.  with  Terj  exeeUent,  glorious  words,,  pictures  Christ  to 
t»-;;  as  in  his  deaths  he  is  a  sacrifice  o£^ed  up  for  sins;  in  his 
rcwirreetJun»  a  conqueror;  in  his  ascension,  a  king;  in  making 
mediailiion?  «ad  intercession,  a  high-priest.  For,,  ia.  the  law 
of  Moses,  Idle  high^uriest  only  went  inta  the  Most  Holiest  to 
praj  for  tfiue  people; 

Cliurist  will  veaaam  a  priest  and  king,  though  he  was  never 
consecrated  bj  any  papist  biahop  or  greased  by  any  of  those 
shavelings;  but  he  was  ordained  and  consecrated  by  God  him- 
self, and  by  him  anointed,  where  he  says:  ^^  Thou  art  a  priest 
for  ever."  Here  the  word  T%ou  is  bigger  than  the  stone  in 
the  Revelations  of  John,  which  was  longer  than  three  hundred 
leagued.  And  the  second  psalm  says:  ^  I  have  set  my  King 
upon  my  holy  hill  of  Sion."  Therefore  he  will  sure  remain 
sitting,  and  aJI  that  believe  in  him. 

God  says:  "  Thou  art  a  priest  for  ever,  after  the  order  of 
Melchizedeck.''  Therefore  let  us  depend  on  this  priest,  for 
he  is  faithful  and  true,  given  unto  us  of  God,  and  loving  us 
more  than  his  own  life,  as  he  showed  by  his  bitter  passion 
and  death.  Ah  I  how  happy  and  blessed  were  the  man  that 
could  believe  this  from  his  heart. 

"  The  Lord  sware  and  will  not  repent,  thou  art  a  priest** 
This  is  the  most  glorious  sentence  in  the  whole  psalms,  where 
God  declares  unto  us,  that  this  Christ  shall  be  our  bishop 
and  high-priest,  who,  without  ceasing,  shall  make  intercession 
for  those  that  are  his,  and  none  other  besides  him.  It  shall 
be  neither  Caiaphas,  nor  Annas,  Peter,  Paul,  nor  the  pope, 
but  Christ,  only  Christ;  therefore  let  us  take  our  refuge  in 
hinu  The  epistle  to  the  Hebrews  makes  good  use  of  tins 
verse. 

It  is,  indeed,  a  great  and  a  glorious  comfort  (which  every 
good  and  godly  Christian  would  not  miss,  or  be  without,  for 
all  the  honour  and  wealth  in  the  world)  that  we  know  and 
believe  that  Christ,  our  high-priest,  sits  on  the  right  hand  of 
God,  praying  and  mediating  for  us  without  ceasing — tiie  true 
pastor  and  bishop  of  our  souls,  which  the  devil  cannot  tear 
out  of  his  hands. 


OF  JKSÜB  CHRIST.  83 

But  then  what  a  craltj  and  migiily  spirit  the  derfl  most 
he,  who  can  affright,  and  with  his  fiery  darts  draw  the  hearts 
of  good  and  godlj  pec^Ie  from  this  exedfing  comfort,  and 
make  them  entertain  other  cogitaticms  of  Christ;  that  he  is 
not  their  high-priest,  bnt  eomfdains  of  them  to  God;  that 
he  is  not  the  bish«^  of  their  sonk,  but  a  stem  and  an  angrj 
jn^e.  The  Lord  said  to  CSirist:  **  Bnle  in  the  midst  of  thine 
enemies."  On  tiie  other  hand,  the  devu  claims  to  be  prince 
and  €rod  of  the  world.  He  is,  tberefOTe,  the  sworn  enemj  of 
Jesus  Christ  «id  of  his  Word,  and  of  those  who  follow  that 
Word,  sincerely  and  without  guile.  Tis  impossibfe  for  Jesns 
Christ  and  the  deril  erer  to  remain  nnder  the  same  roof. 
The  one  must  yield  to  the  other — the  devil  to  Christ.  The 
Jews  and  the  Apostles  were  for  awhile  nnder  the  same  roof^ 
and  the  Jews  plagued  and  persecuted  the  Apostles  and  their 
followers^  but  after  awhile  w^re  themselyes  thrust  out  by  the 
Romans.  As  littJe  can  the  Lutherans  and  the  papists  hold 
together.  One  party  must  yidd,  and  by  the  blessing  and  aid 
d  God,  this  wiU  be  the  papists. 

cxci. 

Shed  Hmini;  that  is,  '*  Sit  thou  on  my  right  hand."  This 
Sheb  Hmini  has  many  and  great  enemies,  whom  we  poor, 
small  heap  must  endure;  but  'tis  no  matter;  many  of  us  must 
suffer  and  be  slain  by  their  fury  and  rage,  yet  let  us  not  be 
dismayed,  but,  with  a  divine  resolution  and  courage,  wage 
and  venture  ourselves,  our  bodies  and  souls,  upon  this  his 
word  and  promise:  ^^  I  live,  and  ye  shall  also  live;  and  where 
I  am,  there  shaH  ye  be  also." 

Christ  bears  himself  as  though  he  took  not  the  part  of  us  his 
poor,  troubled,  persecuted  members.  For  the  world  rewards 
God's  best  and  truest  servants  very  ill;  persecuting,  con- 
demning^ and  tiTIrr^  them  as  heretics  and  malefactors,  while 
Christ  holds  his  peaee  and  suffers  it  to  be  done,  so  that  some- 
times I  have  this  thoi^t:  I  know  not  where  I  am;  whether  I 
preach  right  or  no.  This  was  also  the  temptation  and  trial 
of  St.  Paul,  touching  which  he,  however,  spake  not  much, 
neither  could,  as  I  think;  for  who  can  tell  what  those  words 
import:  "  I  die  daily." 

The  Scripture,  in  many  places,  calls  Christ  our  priest,, 
bridegroom,  love's  delight,  Sec,  and  us  who  believe  in  him^ 

g2 


84  lüthee's  table-talk« 

his  bride,  virgin,  daughter,  &c. ;  this  is  a  fair,  sweet,  loving 
picture,  which  we  always  should  have  before  our  eyes.  For, 
first,  he  has  manifested  his  office  of  priesthood  in  this,  that 
he  has  preached,  made  known,  and  revealed  his  Father's  will 
unto  us.  Secondly,  he  has  also  prayed,  and  will  pray  for  us 
true  Christians  so  long  as  the  world  endures.  Thirdly,  he 
has  offered  up  his  body  for  our  sins  upon  the  cross.  He  is  our 
bridegroom,  and  we  are  his  bride.  What  he,  the  loving 
Saviour  Christ  has — yea  himself,  is  ours;  for  we  are  members 
of  his  body,  of  his  flesh  and  bone,  as  St.  Paul  says.  And 
again,  what  we  have,  the  same  is  also  his;  but  the  exchange 
is  exceeding  unequal;  for  he  has  everlasting  innocence, 
righteousness,  life,  and  salvation,  which  he  gives  to  be  our 
own,  while  what  we  have  is  sin,  death,  damnation,  and  hell; 
these  we  give  unto  him,  for  he  has  taken  our  sins  upon  him, 
has  delivered  us  from  the  power  of  the  devil  and  crushed  his 
head,  taken  him  prisoner,  and  cast  him  down  to  hell;  so  that 
now  we  may,  with  St.  Paul,  undauntedly  say :  "  Death, 
where  is  thy  sting?"  Yet,  though  our  loving  Saviour  has 
solemnized  this  spiritual  wedding  with  us,  and  endued  us 
with  his  eternal,  celestial  treasure,  and  sworn  to  be  our  ever- 
lasting priest,  yet  the  mfgority,  in  the  devil's  name,  run  away 
from  him,  and  worship  strange  idols,  as  the  Jews  did,  and 
as  they  in  popedom  do. 

CXCII. 

"  There  is  but  one  God,"  says  St.  Paul,  '^  and  one  mediator 
between  God  and  man;  namely,  the  man  Jesus  Christ,  who 
gave  himself  a  ransom  for  all."  Therefore,  let  no  man  think 
to  draw  near  unto  God  or  obtain  grace  of  him,  without  this 
mediator,  high-priest,  and  advocate. 

It  follows  that  we  cannot  through  our  good  works,  honesty 
pf  life,  virtues,  deserts,  sanctity,  or  through  the  works  of  the 
law,  appease  God's  wrath,  or  obtain  forgiveness  of  sins;  and 
that  all  deserts  of  saints  are  quite. rejected  and  condemned, 
so  that  through  them  no  human  creature  can  be  justified 
before  God.  Moreover,  we  see  how  fierce  Grod's  anger  is 
against  sins,  seeing  that  by  none  other  sacrifice  or  offering 
could  they  be  appeased  and  stilled,  but  by  the  precious  blood 
of  the  Son  of  God. 


OF   JESUS   OHRIST.  85 

cxoni. 

All  heretics  have  set  themsdves  against  Christ.  Manicheus 
opposed  Christ's  humanity,  for  he  alleged,  Christ  was  a  spirit; 
^'  Even,''  says  he,  ^^  as  the  sun  shines  through  a  painted  glass, 
and  the  sunbeams  go  through  on  the  other  side,  and  yet  the 
son  takes  nothing  away  from  the  substance  of  the  glass,  even 
so  Christ  took  nothing  from  the  substance  and  nature  of 
Mary,"  Arius  assaulted  the  godhead  of  Christ.  Nestorius 
Iield  there  were  two  persons.  Eutychius  taught  there  was  but 
one  person;  "for,"  said  he,  "the  person  of  the  Deity  was 
swallowed  up."  Helvidius  affirmed,  the  mother  of  Christ  was 
not  a  virgin,  so  that,  according  to  his  wicked  allegation, 
Christ  was  born  in  original  sin.  Macedonius  opposed  only 
the  article  of  the  Holy  Ghost,  but  he  soon  fell,  and  was  con* 
foanded.  If  this  article  of  Christ  remain,  then  all  blasphemous 
spirits  must  vanish  and  be  overthrown.  The  Turks  and 
Jews  acknowledge  God  the  Father;  it  is  the  Son  they  shoot 
at.  About  this  article  much  blood  has  been  shed.  I  verily 
believe  that  at  Rome  more  than  twenty  hundred  thousands  of 
martyrs  have  been  put  to  death.  It  began  with  the  beginning 
of  the  world — ^with  C^  and  Abel,  Ishmael  and  Isaac,  Esau 
and  Jacob,  and  I  am  persuaded  that  'twas  about  it  the  devil 
was  cast  from  heaven  down  to  hell ;  he  was  a  fair  creature  of 
Grod,  and,  doubtless,  strove  to  be  the  Son. 

Next,  after  the  Holy  Scripture,  we  have  no  stronger  argu- 
ment for  the  confirmation  of  that  article,  than  the  sweet  and 
loving  cross.  For  all  kingdoms,  all  the  powerful,  have  striven 
against  Christ  and  this  article,  but  they  could  not  prevail. 

cxciv. 

At  Rome  was  a  church  called  Pantheon,  where  were  col- 
lected effigies  of  all  the  gods  they  were  able  to  bring  together 
out  of  the  whole  world.  All  these  could  well  accord  one  with 
another,  for  the  devil  therewith  jeered  the  world,  laughing  in 
his  fist;  but  when  Christ  came,  him  they  could  not  endure, 
but  all  the  devils,  idols,  and  heretics  grew  stark  mad  and 
full  of  rage;  for  he,  the  right  and  true  God  and  man,  threw 
them  altogether  on  a  heap.  The  pope  also  sets  himself  power- 
fully against  Christ,  but  he  must  likewise  be  put  to  confusion 
and  destroyed. 


86  Luther's  table-talk. 

Tlie  history  <£  the  vesarveetioa  of  Christ,  teadiing  that 
whidi  humaa  wit  and  wisdom  of  itself  cannot  believe^  that 
^  Chiist  is  risen  firam  the  dead,''  was  declared  to  the  weaker 
and  sillier  creatoreSy  warnen,  and  each  as  w«re  perplexed  and 
troubled. 

Siiij»  indeed,  bef»«  Grod,  and  before  the  world:  firat, 
before  God,  in  tbat  tbey  ^sought  the  living  among  tiie 
dead;"  seeond,  before  the  world,  for  thej  fofgot  Üie  ^  great 
atone  which  lay  at  the  month  of  the  sepulchre,**  and  prepared 
apices  to  anoint  Clirist,  whieh  was  ail  in  vain.  Bnt  spiiitttally 
is  herd[>y  signified  this:  if  the  ^  great  stone,"  namely,  tb^ 
law  and  biunan  traditions,  whe^y  the  consciences  are 
boond  and  snared,  be  not  itilled  away  from  tiie  heart,  then 
we  cannot  £nd  Christ,  or  believe  diat  he  is  risen  from  the 
dead.  For  Üirough  him  we  are  deHrered  &om  the  power  of 
sin  :and  death.  Bom.  viii.,  so  that  tbe  hand-wri^g  of  tlie  con- 
sci^ce  can  bnrt  ns  no  more. 

CXCTi. 

Is  it  not  a  wonder  beyond  all  wonders,  that  the  Son  of 
Ghsd,  whom  ali  angels  and  the  heavenly  hosts  worship,  and  at 
whose  presence  the  whole  earth  quakes  and  trembles,  should 
have  stood  among  those  wicked  wretches,  and  suffered  himself 
to  be  so  lamentably  tormented,  scorned,  derided,  and  con- 
temned? They  &^t  in  his  face,  struck  him  in  the  mouth  with 
a  reed,  and  said:  O,  he  is  a  king,  he  must  have  a  crown  and  a 
sceptre«  The  sweet  blessed  Saviour  complains  not  in  vain  in 
the  Psalm,  Diminuerunt  omnia  ossa  mea :  now,  if  he  suffered 
so  much  from  the  rage  of  men,  what  must  he  have  felt  when 
Grod's  wradi  was  poured  out  upon  him  withont  measure?  as 
St.  Mark  says:  *^  He  began  to  be  sore  amazed,  and  very 
heavy,  and  saith  unto  ins  disciples,  My  soul  is  exceeding 
sorrawMvnto death:**  and  St.  Luke  says:  ''And  being  in  an 
agony,  he  prayed  more  earnestly,  and  his  sweat  was  as  it  were 
great  drops  ef  blood  faSling  down  to  the  ground.**  Ah!  oar 
snfBeiing  is  not  worthy  the  name  of  suffering.  When  I  ccm- 
skier  my  crosses,  tribulatiQni,  and  temptations,  I  shame  mysdf 
almost  to  death,  thinking  what  are  they  in  comparison  of  the 
sufferings  of  my  blessed  Saviour  Christ  Jesus.  And  yet  we 
must  be  conformable  to  the  express  image  of  the  Son  of  God. 


OF   JESUS   CHKIST.  87 

And  i^bat  if  Y^e  were  conformable  to  the  same,  yet  were  it 
Boäitzig.  He  is  the  Son  of  Grod,  we  are  poor  cFeatures; 
tlK>ii^h  we  «hould  suffer  everlafiting  death,  yet  were  thejt/f 
no  Taine. 

cxcvn. 

The  wrath  is  fierce  and  devouring  which  the  devil  has 
againatthe  Son  of  God,  and  against  mankind.     I  beheld  once 
a  wolf  tearing  sheep.     When  the  wolf  comes  into  a  sheep- 
fold,  he  eats  not  any  until  he  has  kiUed  all,  and  then  Le 
begins  to  eat,  thinking  to  devour  alL     Even  so  it  is  also 
-with  the  devil;  I  have  now,  thinks  he,  taken  lidLd  on  Christy 
and  in  time  I  will  also  snap  his  disciples.     But  the  devil's 
folly  is  that  he  sees  not  he  has  to  do  with  the  Son  of  God; 
he  knows  not  that  in  the  end  it  will  be  his  bane.     It  will 
ecnne  to  that  pass,  that  the  devil  must  be  afraid  of  a  child  in 
die  cradle;  for  when  he  but  hears  the  name  Jesus,  uttered  in 
true  faith,  Ihen  he  cannot  stay.     The  devil  would  rather  run 
through  the  fire,  than  «tay  where  Christ  is;  therefore,  it  ipt 
jnstljr  said.  The  seed  of  the  woman  shall  (»rush  the  serpent^s 
head.     I  beli&Fe,  indeed,  he  has  so  'Crashed  his  head,  that  he 
can  neither  ahide  to  hear  or  see  Christ  Jesus.     I  often  deü^t 
myself  with  that  .simiMtude  in  Job,  of  an  angle-hook  that 
fishermen  -cast  into  the  water,  putting  on  the  hook  a  little 
worm;  then  comes  the  fish  and  snatches  at  the  worm,  and 
gets  therewith  the  hook  in  his  jaws,  and  the  fisher  pulls  him 
out  of  tihe  water.    BSven  so  has  our  Lord  God  dealt  wiith  the 
devil;  Grod  has  cast  into  the  world  his  only  Son,  as  the  angle, 
and  upon  the  hook  has  put  Christ's  huaoaanity,  as  the  worm; 
then  eomes  die  devil  and  snaps  at  the  (man)  Christ,  and  de- 
TOO»  him,  .and  therewith  he  bites  the  iron  hook,  that  is,  the 
godhead  of  Christ,  which   chokes   him,  and  all  his  power 
thereby  is  thrown  to  the  ground.     This  is  called  sapimüa 
divina,  divine  wisdom. 

cxcviu. 

The  conTersation  of  Christ  with  his  discipiiefi,  when  Jbfe 
took  his  leave  of  them  at  his  last  supper,  was  snoat  swteel» 
loving,  and  friendly,  talking  with  them  lovingly,  as  a  fatber 
widi  his  childiFen,  when  he  anust  depart  from  them.  He  took 
iMdc  weakness  in  good  part,  and  bore  with  them,  ihotn^ 
now  and  then  their  «diseourse  was  "very  iväl  of  siiio^eitf^  tß 


88  LUTHERS   TABLE-TALK, 

when  Philip  said :  "  Show  us  the  Father,"  kc.  And 
Thomas:  "  We  know  not  the  way,"  &c.  And  Peter:  "  I 
will  go  with  thee  into  death."  Each  freely  showing  the 
thoughts  of  his  heart.  Never,  since  the  world  began,  was  n 
more  precious,  sweet,  and  amiable  conversation. 

cxcix. 
Christ  had  neither  money,  nor  riches,  nor  earthly  kingdom, 
for  he  gave  the  same  to  kings  and  princes.  But  he  reserved 
one  thing  peculiarly  to  himself,  which  no  human  creature  or 
angel  could  do — ^namely,  to  conquer  sin  and  death,  the  devil 
and  hell,  and  in  the  midst  of  death  to  deliver  and  save  those 
that  through  his  word  believe  in  him. 

cc. 

The  sweating  of  blood  and  other  high  spiritual  sufferings 
that  Christ  endured  in  the  garden,  no  human  creature  can 
know  or  imagine;  if  one  of  us  should  but  begin  to  feel 
the  least  of  those  sufferings,  he  must  die  instantly.  There 
are  many  who  die  of  grief  of  mind;  for  sorrow  of  heart  is 
death  itse]f.  If  a  man  should  feel  such  anguish  and  pain  as 
Christ  had,  it  were  impossible  for  the  soul  to  remain  in  the 
body  and  endure  it — ^body  and  soul  must  part  asunder.  In 
Christ  only  it  was  possible,  and  from  bun  issued  bloody 
sweat. 

cci. 

Nothing  is  more  sure  than  this:  he  that  does  not  take  hold 
on  Christ  by  faith,  and  comfort  himself  herein,  that  Christ  is 
made  a  curse  for  him,  remains  under  the  curse.  The  more 
we  labour  by  works  to  obtain  grace,  the  less  we  know  how 
to  take  hold  on  Christ;  for  where  he  is  not  known  and  com« 
prehended  by  faith,  there  is  not  to  be  expected  either  advice, 
help,  or  comfort,  though  we  torment  ourselves  to  death. 

ecu. 

All  the  prophets  well  foresaw  in  the  Spirit,  that  Christ, 
by  imputation,  would  become  the  greatest  sinner  upon  the 
face  of  the  earth,  and  a  sacrifice  for  the  sins  of  the  whole 
world;  would  be  no  more  considered  an  innocent  person  and 
without  sin,  or  the  Son  of  God  in  glory,  but  a  notorious 
sinner,  and  so  be  for  awhile  forsaken  (PsaL  viii.),  and  have 
lying  upon  his  neck  the  sins  of  ail  mankind;  the  sins  of  St 


OF   JESUS   CHRIST.  89 

Paul,  who  was  a  blasphemer  of  God,  and  a  persecutor  of  his^ 
church;  St  Peter's  sins,  that  denied  Christ;  David's  sins, 
who  was  an  adulterer  and  a  murderer,  through  whom  the 
name  of  the  Lord  among  the  heathen  was  blasphemed. 

Therefore  the  law,  which  Moses  gave  to  be  executed  upon 
all  malefactors  and  murderers  in  general,  took  hold  on  Christ, 
finding  him  with  and  among  sinners  and  murderers,  though 
in  his  own  person  innocent. 

This  manner  of  picturing  Christ  to  us,  the  sophists,  robbers 
of  God,  obscure  and  falsify;  for  they  will  not  that  Christ 
was  made  a  curse  for  us,  to  llie  end  he  might  deliver  us  from 
the  curse  of  the  law,  nor  that  he  has  anything  to  do  with  sin 
and  poor  sinners  ;  though  for  their  sakes  alone  was  he  made 
man  and  died,  but  they  set  before  us  merely  Christ's  examples,, 
which  they  say  we  ought  to  imitate  and  follow;  and  thus  they 
not  only  steal  from  Christ  his  proper  name  and  title,  but  also 
make  of  him  a  severe  and  angry  judge,  a  fearful  and  horrible 
tyrant,  f  uU  of  wrath  against  poor  sinners,  and  bent  on  con* 
demning  them* 

CCIII. 

The  riding  of  our  blessed  Saviour  into  Jerusalem  was  a 
poor,  mean  kind  of  procession  enough,  where  was  seen  Christ, 
king  of  heaven  and  earth,  sitting  upon  a  strange  ass,  his 
saddle  being  the  clothes  of  his  disciples.  This  mean  equi- 
page, for  so  powerful  a  potentate,  was,  as  the  prophecy 
of  the  prophet  Zechariah  showed,  to  the  end  the  scripture 
might  be  fulfilled.  Yet  'twas  an  exceeding  stately  and 
glorious  thing  as  extolled  through  the  prophecies,  though  out- 
wardly  to  the  world  it  seemed  poor  and  mean. 

I  hold  that  Christ  himself  did  not  mention  this  prophecy, 
but  that  rather  the  apostles  and  evangelists  used  it  for  a  wit- 
ness. Christ,  meantime,  preached  and  wept,  but  the  people 
honoured  him  with  olive  branches  and  palms,  which  arc 
signs  of  peace  and  victory.  Such  ceremonies  did  the  heathen 
receive  of  the  Jews,  and  not  the  Jews  of  the  heathen,  as 
some  pretend,  for  the  nation  of  the  Jews  and  Jerusalem  was 
much  older  than  the  Greeks  and  Eomans.  The  Greeks  had 
their  beginning  about  the  time  of  the  Babylonish  captivity, 
but  Jerusalem  was  long  before  the  time  of  the  Persians  and 
Assyrians,  and  therefore  much  before  the  Greeks  and  Romans,. 


^  LUTHES'«   TA^RLE-TAXK« 

SO  that  tbe  iieathea  reoeiTed  xoany  ceremonies  frcm  the  Jewi^ 
as  the  elikr  natioa. 

The  «J^ews  onadfied  Oiairiat  <wi£k  irkokIb,  foot  tlie  Ge»(ales 
have  oroca^d  Mm  with  work«  and  <deed&  Has  acfferiiigs 
irero  propketaeai  <Qf  our  wickedness,  for  Choist  «offers  «till  ^to 
tills  day  in  our  ehuvdi  much  saore  tiomi  itn  the  sym^dgcie  -of 
the  Jews;  far  greater  hlasphemang  of  <]rod,  contempt,  aad 
tyranny,  is  now  among  us  than  heretciore  anuHig  the  Jews. 
la  Italy,  wben  mention  as  made  of  the  aiiicle  of  faith  and 
of  the  la^  day  «of  judgment,  lOien  says  the  pope  with  his 
greased  crew:  01  4ost  thou  helieve  that?  Pluck  thou  up  a 
good  heart,  and  ^be  merry;  let  -such  oogittttiens  4ilone.  These 
and  üie  Hke  h^buBpheraaes  «re  so  «ammosi  in  aU  italy,  that, 
withotft  fear  of  pum^fameDt,  they  openly  prodakn  them 
everywhere. 

ocv. 

The  prophets  spoke  and  preached  of  the  second  coming  of 
Ohrist  as  we  do  now;  we  know  that  the  last  day  will  come 
yet  we  know  not  what  and  liow  it  will  be  after  this  life,  but 
only  in  general,  that  we,  who  are  true  Christians,  ^hall  have 
everlasting  joy,  peace,  imd  salvation.  The  prophets  held 
likewise,  that  soon  after  the  coming  of  Ohrist,  the  last  day 
would  appear.  First,  they  named  the  day  of  the  Messiah 
the  last  day.  Secondly,  they  set  the  signs  of  the  first 
und  second  coming  both  together,  as  if  they  would  happen 
at  one  time.  Thirdly,  in  the  Epistle  to  the  Corinthians,  they 
demanded  of  St.  Paul,  if  the  last  day  would  appear  while 
they  lived.  Fourthly,  Christ  Mmself  related  that  tliese  signs 
should  come  together.  O!  how  willingly  would  I  ha>ve  been 
once  with  our  Saviour  Christ  here  on  earth,  when  he  rejoiced. 

ccv-i. 

My  opinion  is,  that  Christ  descended  into  hel^  to  lihe  end 
he  mi^  lay  4ihe  devil  in  chains,  in  order  to  'Ining  him  to 
the  judgment;  of  the  great  day,  as  in  the  Idth  Psalm,  and 
Acts  ii.  {Disputatious  spirits  allege,  that  the  word  InfemuSj 
Hell,  must  be  taken  and  understood  to  be  the  grave,  as  in 
the  first  ^ook  of  Moses,  but  yet  here  is  written  not  only  lihe 
Hebrew  word  TM>ot — ^that  is,  pit,  but  Scola — 'that  Is,  Crc- 
-hennay  Hell;  for  the  ancients  made  four  different  hells. 


OF  JESUS   CBKI8T.  91 

CCVVL 

The  resurrection  of  our  Saviour  Christ,  in  the  preaefaing 
of  the  gospel,  raises  earthquakes  in  the  world  now,  as  when 
Christ  arose  out  of  the  sepulchre  bodily.  To  this  day  the 
worid  is  moved,  and  great  tumults  arise,  when  we  preach 
and  confess  the  righteousness  and  holiness  of  Christ,  and 
that  through  it  only  are  we  justified  and  saved.  But  such 
earthquakes  and  tumults  are  wholesome  for  us,  yea,  comfort- 
able, pleasant,  and  delightful  to  such  as  live  in  Grod^s  fear, 
and  are  true  Christians;  more  to  be  desired  than  peace,  rest, 
and  quietness^  with  an  evü  conscience  through  sinning  against 
God. 

The  Jews  flattered  themselves  that  the  kingdom  of  Christ 
would  have  been  a  temporal  kingdom,  and  the  apostles  them- 
selves were  of  this  opinion,  as  is  noted,  John  xiv.:  "Lord, 
how  is  it  that  thou  wilt  manifest  thyself  to  us,  and  not  to  the 
world?  **  As  much  as  to  say:  We  thought  the  whole  world 
should  behold  thy  ^rious  state;  that  tbou  shoiildst  be  em- 
peror, we  twelve  kings,  among  whom  tiie  kingdoms  should 
be  divided,  and  to^ach  of  us,  for  disciples,  fdx  princes,  or 
dukes,  &e.,  making  the  number  of  them  seventy -two.  In 
this  mafiner  had  tie  loving  apostles  shared  and  divided  liie 
kingdoms  among  themselves,  aoeording  to  the  Platonic  mean- 
ing— that  is,  acoonding  to  the  wit  and  wisdom  of  haman  un- 
derstaiiding.  But  Christ  describes  his  kingdom  ^ar  other- 
wise: '*  fie  Ihat  loveth  me,  will  keep  my  word,  and  my 
Father  will  lo^e  him,  and  we  will  come  unto  him,  and  make 
our  abode  w^ith  him,"  &c. 

CCVIII. 

The  communion  or  feOowship  of  our  blessed  Saviour 
Christ,  was  doubtless  most  loviag  and  familiar;  for  he  who 
thought  it  no  dishonoiur,  being  equal  with  Grod,  to  be  made 
man  like  unto  us,  yet  without  sin,  served  iind  waited  upon 
his  disciples  as  they  sat  at  table,  as  my  servant  waits  on  me; 
die  good  disciples,  plain,  simple  people,  were  at  length  so 
accustomed  to  it,  that  they  were  even  content  to  let  him  wait. 
In  such  wise  did  Christ  fulfil  his  office;  as  is  written:  *^  He 
is  come  to  mtaister,  and  not  to  be  ministered  unto.**  Ah, 
'tis  a  high  example,  that  1^  so  deeply  humbled  hinndf  and 
nfiered,  who  created  the  wIk^c  world,  heaven  nxA  eartb,  and 


92  LUTHSa's   TABLE-TALK. 

all  that  is  therein,  and  who,  with  one  finger,  could  have 
turned  it  upsidfi  down  and  de&trojed  it. 

ccix. 

How  wonderfully  does  Christ  rule  and  govern  his  kingdom, 
so  concealing  himself  that  his  presence  is  not  seen,  yet  putting 
to  shame  emperors,  kings,  popes,  and  all  such  as  think  them- 
selves wise,  just,  and  powerful.  But  hereunto  belongs  a 
PUrophoria — that  is,  we  are  sure  and  certain  of  it. 

Jesus  Christ  is  the  only  beginning  and  end  of  all  mj 
divine  cogitations,  day  and  night,  yet  I  find  and  freely  con- 
fess that  I  have  attained  but  only  to  a  small  and  weak 
beginning  of  the  height,  depth;  and  breadth  of  this  im- 
measurable, incomprehensible,  and  endless  wisdom,  and  have 
scarce  got  and  brought  to  light  a  few  fragments  out  of  this 
most  deep  and  precious  profundity. 

OCX. 

Christ's  own  proper  work  and  office  is  to  combat  the  law,  sin, 
and  death,  for  the  whole  world;  taking  them  all  upon  him* 
self,  and  bearing  them,  and  after  he  has  laden  himself  there- 
with, then  only  to  get  the  victory,  and  utterly  overcome  and 
destroy  them,  and  so  release  the  desolate  from  the  law  and  all 
evil.  That  Christ  expounds  the  law,  and  works  miracles, 
these  are  but  small  benefits,  in  comparison  of  the  true  good, 
for  which  he  chiefly  came.  For  the  prophets,  and  especially 
the  apostles,  wrought  and  did  as  great  miracles  as  Christ 
himself. 

ccxi. 

That  our  Saviour,  Christ,  is  come,  nothing  avails  hypo- 
crites, who  live  confident,  not  fearing  God,  nor  contenmers 
nor  reprobates,  who  think  there  is  no  grace  or  comfort  to  be 
expected,  and  who  by  the  law  are  affrighted.  But  he  comes 
to  the  profit  and  comfort  of  those  whom  for  a  time  the  law 
has  plagued  and  afinghted;  these  despair  not  in  their  trials 
and  affrights,  but  with  comfortable  confidence  step  to  Christ, 
the  throne  of  grace,  who  delivers  them. 

CCXII. 

Is  it  not  a  shame  that  we  are  always  afraid  of  Christ, 
whereas  there  was  never  in  heaven  or  earth  a  more  loving, 
familiar^  or  milder  man,  in  words,  works,  and  demeanour^ 


OF  JESUS   CHRIST.  93 

cspedallj  towards  poor,  sorrowful,  and  tormented  con- 
sciences? Hence,  the  prophet  Jeremiah  prays,  saying:  "  O 
Lord,  grant  that  we  be  not  afraid  of  thee." 

CCXIII* 

It  is  written  in  Psahn  li.:  '^  Behold,  thou  requirest  truth 
in  the  inward  parts,  and  shalt  make  me  to  understand  wis- 
dom secretly."  This  is  that  mystery  which  is  hidden  from 
the  world,  and  will  remain  hidden;  it  is  the  truth  that  lies  in 
the  inward  parts,  and  the  secret  wisdom;  not  the  wisdom  of 
the  lawyers,  of  the  physicians,  philosophers,  and  of  the  crafty 
ones  of  the  world;  no;  but  thy  wisdom,  O  Lord  I  which 
thou  hast  made  me  to  understand.  This  is  that  golden  art 
which  Sadoleto  had  not,  though  he  wrote  much  of  this  psalm. 

ccxiv. 

The  preaching  of  the  apostles  went  forth,  and  powerfully 
sounded  through  the  whole  world,  after  Christ's  resurrection, 
when  he  had  sent  the  Holy  Ghost.  This  master,  the  Holy 
Ghost,  worked  through  the  apostles,  and  showed  the  doctrine 
of  Christ  clearly,  so  that  their  preaching  produced  more  fruit 
than  when  Christ  preached,  as  he  himself  before  had  declared, 
saying:  ^'  He  that  belie veth  in  me,  shall  do  also  the  works 
that  I  do,  and  shall  do  greater  than  these." 

Christ  by  force  would  not  break  through  with  his  preach- 
ing, as  he  might  have  done,  for  he  preached  so  powerfully 
that  the  people  were  astonished  at  his  doctrine,  but  pro- 
ceeded softly  and  mildly  in  regard  to  the  fathers,  to  whom  he 
was  promised,  and  of  those  that  much  esteemed  them,  to  the 
end  he  might  take  away  and  abolish  the  ceremonial  law, 
together  with  its  service  and  worship. 

ccxv. 

Christ  preached  without  wages,  yet  the  godly  women, 
whom  he  had  cleansed  and  made  whole,  and  delivered  from 
wicked  spirits  and  diseases,  ministered  unto  him  of  that 
which  they  had,  (Luke  viii.)  They  gave  him  supply,  and  he 
abo  took  and  received  that  which  others  freely  and  willingly 
gave  him,  (John  xix.) 

When  he  sent  the  apostles  forth  to  preach,  he  said:  Freely 
ye  have  received,  therefore  freely  give,  &c.,  wherein  he 
forbids  them  not  to  take  something  for  their  pains  and  work. 


94  LITTHSR's  TA3LE*TALK. 

bot  that  they  sbouidl  not  take  care  and  sorrow  for  food  and 
raimenty  ftc,  for  whitbersoerer  they  went,  Ükj  should  find 
gome  people  that  wocdd  not  see  them  want. 

The  prophecies  that  the  Son  of  God  should  take  human 
nature  upon  him,  are  given  sa  obscmrelj,  that  I  think  the 
deyü  knew  not  that  Christ  should  be  conceived  by  the  Holy 
Ghost,  and  bom  of  the  Virgin  Mary. 

Hence,  when  he  tempted  Christ  in  the  wilderness,  he  said 
to  him:  '^ If  thou  art  the  Son  of  God?'  He  calls  him  the 
Son  of  Grod,  not  that  he  held  him  so  to  be  by  descent  and 
nature,  bat  according  to  the  manner  of  the  Scripture,  which 
names  human  creatures  the  children  of  God:  '*  Ye  are  all  the 
children  of  the  Most  Highest,"  &c.  It  was  not  desired  that 
these  prophecies  of  Christ's  passion,  resurrection^  and  king- 
dom, should  be  revealed  before  the  time  of  his  coming,  save 
only  to  his  prophets  and  other  high  enlightened  people;  it 
was  reserved  for  the  coming  of  Christ,  the  right  and  only 
doctor  that  should  open  the  understanding. 

CCXVII. 

The  reason  why  Peter  and  the  other  apostles  did  not 
expressly  call  Christ  the  Son  of  God,  was  that  they  would 
not  give  occasion  to  the  godly  Jews,  who  as  yet  were  weak 
in  faith,  to  shun  and  persecute  their  preaching,  by  appearing 
to  declare  a  new  God,  and  to  rgect  the  God  of  their  fathers. 
Tet  they  mention,  with  express  words,  the  office  of  Christ 
and  his  works;  that  he  is  a  prince  of  life;  that  he  raises  from 
the  dead,  justifies  and  forgives  sins,  hears  prayers^  enlightens 
and  comforts  hearts,  &c.,  wherewith  they  clearly  and  suffi- 
ciently show  and  acknowledge  that  he  is  the  true  God;  for 
no  creature  can  perform  such  works  but  Grod  only. 

ccxvni. 

Tlie  devil  assaults  the  Christian  world  with  highest  power 
and  subtlety,  vexing  true  Christians  through  t3rrants,  heretics, 
and  false  brethren,  and  instigating  the  whole  world  against 
them. 

On  the  contrary,  Christ  resists  the  devil  and  his  kingdom, 
with  a  few  simple  and  contemned  people,  as  they  seem  in  the 
world,  weak  and  foolish,  and  yet  he  gets  the  victory. 


.     OF   JESUS   CHItXST«  9^ 

No«r,  it  weve  a  very  tmequiil  war  for  one  poor  sbeep  ta 
eoeeunter  a  handred  wolves^  aar  it  befel  th«  apostles,  wlieB: 
Clffist  seat  tkem  out  into  the  world,  wben  one  after  aaotker 
was  Stade  «w«^  witii  and  slain.  Agaimst  wolves  we  skoulld 
ratlier  send  out  lions,  or  mere  fievee  ai^  horrible  beasts-. 
But  CliffiBt  has  pleasisre  thereisy  to  shervr  his  highest  wkdom 
and  power  in  o&ar  greatest  weakness  and  feoiishness,  as  the 
w<ffld  coneeiTes,  and  so  proceedis  that  all  shall  eat  their  own 
bane,  and  go  to  the  devil,  who  set  themaelres  against  hi» 
servants  and  disciples. 

For  he  alone,  the  Lord  of  Hosts,  does  wonders;  he  pre- 
serves his  sheep  in  the  midst  of  wolves,  and  himself  so 
afflicts  them,  that  we  ^ainity  see  onr  farth  consists  not  in 
the  power  of  himian  wrsdbm,  but  in  the  power  of  God,  for 
although  Christ  permit  one  of  his  sheep  to  be  devonred^  jet 
he  sends  ten  or  more  others  in  his  place» 

ccxix. 

Many  say  that  Christ  having  by  force  driven  the  buyer» 
and  sellers  out  of  the  temple,^  we  also  may  use  force  against 
the  popish  bishops  and  enemies  of  God's  Word,  as 
Mnnzer  and  other  seducers.  But  Christ  did  many  things 
which  we  neither  may  nor  can  do  after  him.  He  walked 
upon  the  water,  he  fasted  forty  days  and  forty  nights,  he 
raised  Lazarus  from  death,  after  he  had  Iain  four  days  in  the 
grave,  &c.;  such  and  the  like  we  must  leave  undone.  Much 
less  will  Christ  consent  that  we  by  force  assail  the .  enemies' 
of  the  truth;  he  commands  the  contrary:  "Love  your 
enemies,  pray  for  them  that  vex  and  persecute  you ;"  "  Be 
merciful,  as  your  Father  is  merciful;'*  "  Take  my  yoke  upon 
joa  and  learn  of  me,  for  I  am  meek  and  humble  in  heart  ;'^ 
"  He  that  will  follow  me,  let  him  deny  himself,  take  up  his 
cross,  and  fbUow  me." 

ccrsx» 

ins  a  great  wonder  how  the  name  of  Christ  has  remained 
in  Popedom^  where,  for  hundreds  of  years,  nothing  was 
deÜTered  to  the  people  but  the  pope^s  laws  aiKi  decrees,  that 
is^  doctrines  and  commandments  of  men,  so  that  it  had  been 
no  marvel  if  the  name  of  Christ  and  his  word  had  been  for* 
gotten* 

But  God  wonderftdly  preserved  Ms  gospel  in  the  church, 


f)8  Luther's  table-talk. 

which  now  from  the  pulpits  is  taught  to  the  people,  word  bj 
word.  In  like  manner,  it  is  a  special  great  work  of  God, 
that  the  Creed,  the  Lord's  Prayer,  BaptisiD,  and  the  Lord's 
Supper,  have  remained  and  cleaved  to  the  hearts  of  those 
who  were  ordained  to  receive  them  in  tbe  midst  of  Popedom. 
Grod  has  also  often  awakened  piouf  learned  men,  who 
revealed  his  Word,  and  gave  them  courage  openly  to  reprove 
the  false  doctrines  and  abuses  that  were  crept  into  the 
church,  as  John  Huss,  and  others. 

CCXXL 

The  kingdom  of  Christ  is  a  kingdom  of  grace,  mercy,  and 
of  all  comfort;  Psalm  cxvii.:  "His  grace  and  truth  is  ever 
more  and  more  towards  us."  The  kingdom  of  Antichrist, 
the  pope,  is  a  kingdom  of  lies  and  destruction;  Psalm  x. : 
*^  His  mouth  is  full  of  cursing,  fraud,  and  deceit;  under  his 
tongue  is  ungodliness  and  vanity."  The  kingdom  of  Mo- 
hammed is  a  kingdom  of  revenge,  of  wrath,  and  desolation, 
£zek.  xxxviii. 

CCXXII. 

The  weak  in  faith  also  belong  to  the  kingdom  of  Christ; 
otherwise  the  Lord  would  not  have  said  to  Peter,  "  Strengthen 
thy  brethren,"  Luke,  xxii.;  and  Bom.  xiv.:  "Receive  the 
weak  in  faith;"  also  1  Thess.  v.:  "  Comfort  the  feeble-minded, 
support  the  weak."  If  the  weak  in  faith  did  not  belong  to 
Christ,  where,  then,  would  the  apostles  have  been,  whom  the 
Lord  oftentimes,  as  after  his  resurrection,  Mark,  xvi.,  re- 
proved because  of  their  unbelief? 

ccxxiir. 

A  cup  of  water,  if  a  man  can  have  no  better,  is  good  to 
quench  the  thirst.  A  morsel  of  bread  stills  the  hunger,  and 
he  that  needs  it  seeks  it  earnestly.  Christ  is  the  best,  surest, 
and  only  physic  against  the  most  fearful  enemy  of  mankind, 
the  devil;  but  men  believe  it  not  with  their  hearts.  If  they 
want  a  physician,  living  a  hundred  miles  off,  who,  they  think, 
can  drive  away  temporal  death,  oh,  how  diligently  is  he  sent 
ibr — ^no  money  or  cost  is  spared!  But  the  smfdl  and  little  heap 
only  stick  fast  to  the  true  physician,  and  by  his  art  learn  that 
which  the  holy  Simeon  well  knew  by  reason  of  which  he 
'oyfully  sang:  "  Lord,  now  lettest  thou  thy  servant  depart  in 


OF  JESUS   CHRIST*  97 

peace,  for  mine  eyes  have  seen  thy  salvation!'^  Whence  came 
his  great  joy?  Because  that  with  spiritual  and  corporal  eyes 
he  saw  the  Saviour  of  the  world,  the  true  physician  against 
sin  and  death.  'Tis  a  great  pain  to  behold  how  desirous  a 
thirsty  man  is  of  drink,  or  a  hungry  man  of  food,  though  a 
cnp  of  water  or  morsel  of  bread  can  still  hunger  and  thirst 
no  longer  than  two  or  three  hours,  while  no  man,  or  very 
few,  desires  or  longs  after*the  most  precious  of  all  physicians, 
though  he  lovingly  calls  us  to  come  unto  him,  saying,  <*  He 
that  is  athirst,  let  him  come  to  me  and  drink,"  John,  vii. 

ccxxiv. 

Even  as  Christ  is  now  invisible  and  unknown  to  the  world, 
so  are  we  Christians  also  invisible  and  unknown  therein. 
"  Your  life,"  says  St.  Paul,  Coloss.  iii.,  "  is  hid  with  Christ 
in  God."  Therefore  the  world  knows  us  not,  much  less  does 
it  see  Christ  in  us.  But  we  and  the  world  are  easily  parted; 
they  care  nothing  for  us,  and  we  nothing  for  them;  Christ  the 
world  is  crucified  unto  us,  and  we  to  the  world.  Let  them 
go  with  their  wealth,  and  leave  us  to  our  minds  and  manners. 

When  we  have  our  sweet  and  loving  Saviour  Christ,  we 
are  rich  and  happy  more  than  enough;  we  care  nothing  for 
their  state,  honour,  and  wealth.  But  we  often  lose  our  Sa- 
viour Christ,  and  little  think  that  he  is  in  us,  and  we  in  him; 
that  he  is  ours,  and  we  are  his.  Yet  although  he  hide  from 
US,  as  we  think,  in  the  time  of  need,  for  a  moment,  yet  are 
we  comforted  in  his  promise,  where  he  says,  "  I  am  daily 
with  you  to  the  world's  end;"  this  is  our  richest  treasure. 

ccxxv. 

Christ  desires  nothing  more  of  us  than  that  we  speak  of 
him.  But  thou  wilt  say:  If  I  speak  or  preach  of  him,  then 
the  word  freezes  upon  my  lips.  O,  regard  not  that,  but  hear 
what  Christ  says;  "  Ask,  and  it  shall  be  given  unto  you," 
&c.;  and,  "I  am  with  him  in  trouble,"  "I  will  deliver  him, 
and  bnng  him  to  honour,"  &c.  Also:  "  Call  upon  me  in  the 
time  of  trouble,  so  will  I  hear  thee,  and  thou  shalt  praise  me,*' 
&c..  Psalm  1.  How  could  we  perform  a  more  easy  service 
of  God,  without  all  labour  or  charge?  There  is  no  work  on 
earth  easier  than  the  true  service  of  God;  he  loads  us  with 
no  heavy  burthens,  but  only  asks  that  we  believe  in  him  and 
preach  of  him.    True,  thou  mayest  be  sure  thou  shalt  be  per« 

« 


99  Lüa:BEB's  TABLE-TAI.E. 

seeofced  for  fMs,  bat  our  sweet  Saviour  gi^es  us  a  eomfort- 
able  promiae:  "  I  will  be  with  you  in  tbe  time  of  trouble^  and 
will  help  jOQ  out»''  &e.,  Luke»  xiL  7.  I  make  no  such  pro- 
ixkise  to  mj  senrant  when  I  set  hira  to  wovi^  either  to  pkxigii 
or  to  cart»  as  Christ  to  me»  that  he  will  hdp  me  in  mjy  need. 
We  odIj  fail  in  belief:  if  I  had  iaith  aeeordmg  as  the  Scrip- 
tures  reqiuxea  of  me,  I  alone  would  drive  the  Turk  cnt  of 
Constantinople»  and  the  pope  out  of  Rome;  bat  it  comes  ^sr 
short;  I  must  rest  satisfied  with  that  which  Obrist  spake  to 
St.  Paul:  '^  My  grace  is  soffieicBt  Hor  thee»  lor  my  power  is 
strong  in  weakness." 

ccxxvi.   . 

'  From  these  words,  John»  ziü^  whidi  Christ  qiake  to  Peter: 
<^  If  I  wash  thee  not»  thou  hajst  no  part  in  me»"  it  is  not  to  be 
understood  that  Christ»,  at  the  same  time»  baptiaed  his  di&- 
Qijples;  for  in  John»  iT.»  it  is  dearly  expressed  that  he  him- 
e^  baptised  none»  but  that  his  discifdes»  at  hi&  command, 
baptized  each  other.  Neither  did  the  Lord  speak  these  words 
only  of  water  washing»  but  of  ^iritual  washing  through 
'^hich  he,  and  none  other»  washes  and  deansea  Petex^  Hie 
other  disciples»  and  au  true  believers»  from  their  sins,  and 
justifies  and  saves  them;  as  if  he  would  say:  I  am  the  true 
bather»  therefore  if  I  wash  thee  not.  Pet»*,  thou  remainest 
wclean»  and  dead  in  thy  sins. 

The  reason  th.;t  Christ  washed  noi  his  own,  but  his  dis- 
ciples' feet»  whereas  the  high-priest  in  the  law  washed  not 
others'  but  his  own»  was  this:  the  high-priest  in  the  law  was 
unclean»  and  a  sinner  like  other  men»  therefore  he  washed 
his  own  feet,  and  offered  not  only  for  the  sins  of  the  people» 
but  also  for  his  own.  But  our  ereriasting  High-priest  is 
holy»  innocent»  unstained»  and  separate  from  sin;  therefore 
it  was  needless  for  him  to  wash  his  feet»  b«it  he  washed  and 
cleansed  us,  through  his  blood,  from  au  our  sins. 

Moreover,  by  this  his  washing  of  feet  he  would  show»  that 
his  new  kingdcMu  which  he  would  establish  should  be  no  tem- 
poral and  outward  kingdom»  where  respect  of  persons  was  to 
be  held,  as  in  Moses^  kingdom»  onb  higher  and  greater  than 
the  other,  but  where  one  should  serve  another  in  humility»  as 
be  says:  **  He  that  is  greatest  among  yon,  let  him  be  your 
servant;'^  which  he  himself  showed  by  this  example^  as  he 
says^  John,  xiii.:  *'  If  I  your  Lord  and  Master  have  washed 
your  feet»  then  ought  ye  to  wa^ii  one  another's  feet." 


.     OF  JESVS  CHRIST.  99 

sGxxni. 
So  hmg  as  Jupiter,  Mars,  Apollo,  Satom,  Juno,  Diana, 
Pallas,  andVenas  ruled  among  the  heathen^ — ^that  is,  were  held 
and  worshipped  for  gods,  the  Jew»  having  idso  very  many 
idob  which  thej  aerred,  it  was  neeessazy  that  first  Christ, 
and  after  him  the  apostles,  should  do  many  miracles,  corporal 
and  spiritual,  both  among  the  Jews  and  Gentiles,  to  confirm 
this  doctrine  of  fidth  in  Christ,  and  to  take  away  and  root 
oat  all  wOTsiiippiiig'  of  idols.  The  visible  and  bodily  wonders 
fiourished  undl  the  doetrine  of  the  gospel  was  planted  and 
received,  and  baptism  and  the  Lord's  Supper  established. 
But  the  spiritual  miracles,  which  our  Saviour  Christ  holJs  for 
miraides  indeed,  are  daily  wrought,  and  will  remain  to  the 
world's  end,  as  that  of  the  eenturioB,  in  Matt,  viü.,  and  that 
of  the  Caaaanitish  woman. 

ccxxvni. 

The  greatest  wonder  ever  on  earth  is,  that  the  Son  of  God 
died  the  shameful  death  of  the  cross.  It  is  astK»ishinjr,  that 
file  Father  should  say  to  Ms  only  So%who  by  nature  is  God: 
Go,  let  them  hang  thee  on  the  gallows.  The  love  of  the 
everlasting  Fath^  was  immeasurably  greater  towards  his 
only  begotten  Son  than  the  love  <^  Abraham  towards  Isaac; 
for  the  Fa^er  testifies  frcnn  heaven;  *'  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased;"  yet  he  was  cast  away  so 
kmentaUiy»  like  a  wcMon,  a  acorn  of  men,  and  outcast  of  the 
people. 

At  thi»  the  Idind  understanding  of  man  stumbles,,  saying. 
Is  this  the  only  b^otten  Son  of  the  everlasting  Father— -how, 
then,  deals  he  so  immereifully  with  him?  he  showed  himself 
more  kind  to  Caiphasy  Herod,  and  Pilate,  than  to^vards  his 
enly  beloved  Son.  But  to  ns  true  Qiristians,  it  is  the  greatest 
comfort;  for  we  tha*ein  reec^nise  that  the  merciful  Lord  God 
aad  Father  so  loved  the  poor  condemned  world,  that  he  spared 
not  his  only  begotten  Son,  but  gave  him  up  for  us  ail,  that 
Whosoever  believeth  in  him  should  not  pcvish^  but  have  ever- 
lasting life. 

They  who  are  tormented  with  high  spiritual  temprfeati<»ii^ 
which  every  oiie  is  not  able  to  endure,  »houid  have  tins  ex- 
ample b^ore  their  eyes,  when  they  are  in  sorrow  and  heaivi« 
aess  of  spirit,  fearing  God's  wratl^  the  day  of  judgmeat,  aad 

.b2 


100  Luther's  table-talk. 

everlasting  death,  and  such  like  fiery  darts  of  the  devu.  Let 
them  comfort  themselves,  that  although  they  often  feel  such 
intolerable  sufferings^  yet  are  they  never  the  more  rejected 
of  God,  but  are  of  him  better  beloved,  seeing  he  makes  them 
like  unto  his  only  begotten  Son;  and  let  them  believe,  that  as 
they  suffer  with  him,  so  will  he  also  deliver  them  out  of  their 
sufferings.  For  such  as  will  live  godly  in  Christ  Jesus  must 
suffer  persecution;  yet  one  more  than  another,  according  to 
every  one's  strength  or  weakness  in  faith:  "For  Gcä  is 
true,  who  will  not  suffer  us  to  be  tempted  above  that  we  are 
able  to  bear." 

ccxxix. 

It  was  a  wonderful  thing  when  our  Saviour  Christ  as- 
cended up  into  heaven,  in  full  view  of  his  disciples.  Some, 
no  doubt,  thought  in  themselves:  We  did  eat  and  drink  with 
him,  and  now  he  is  taken  from  us,  and  carried  up  into  heaven; 
are  all  these  things  right?  Such  reasonings,  doubtless,  some 
of  them  had,  for  they  were  not  all  alike  strong  in  faith,  as  St. 
Matthew  writes:  When  the  eleven  saw  the  Lord,  they  wor- 
shipped, but  some  doubted.  And  during  those  forty  days, 
from  the  resurrection  until  the  ascension,  the  Lord  taught 
them  by  manifold  arguments,  and  instructed  them  in  all  ne- 
cessary things;  he  strengthened  their  faith,  and  put  them  in 
mind  of  what  he  had  told  them  before,  to  the  end  they  should 
in  nowise  doubt  of  his  person. 

Yet  his  words  made  little  impression,  for  when  the  Lord 
appeared  in  the  midst  of  them,'on  Easter-day,  at  evening,  and 
said:  "Peace  be  with  you,"  they  were  perplexed  and  afirighted, 
supposing  they  saw  a  spirit;  nor  would  Thomas  believe  that 
the  other  disciples  had  seen  the  Lord,  until  he  saw  the  print 
of  the  nails  in  his  hands.  And  though  for  the  space  of  forty 
days  he  had  communed  with  them  concerning  the  kingdom 
of  God,  and  was  even  ready  to  ascend,  yet,  notwithstanding, 
they  asked  him.  Lord !  wilt  thou  at  this  time  restore  again 
the  kingdom  to  Israel? 

But  after  this,  on  Whitsunday,  when  they  had  received 
the  Holy  Ghost,  then  they  were  of  another  mind;  they  then 
Stood  no  more  in  fear  of  the  Jews,  but  rose  up  boldly,  and 
with  great  joyfulness  preached  Christ  to  the  people.  And 
Peter  said  to  the  lame  man:  Silver  and  gold  have  I  none,  but 
what  I  have,  that  give  I  thee;  in  the  name  of  Jesus  Christ 
of  Nazareth,  rise  up  and  walk«    Yet    notwithstanding  all 


OF   JESUS   CHRIST«  101 

this,  the  Lord  was  fain  to  show  unto  him,  through  a  Tision, 
that  the  Gentiles  should  be  partakers  of  the  promise  of  life, 
although,  before  his  ascension,  he  had  heard  this  command 
from  the  Lord  himself:  "  Go  ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature."    And  "  Teach  all  nations." 

The  apostles  themselves  did  not  know  everything,  even 
after  they  had  received  the  Holy  Ghost:  yea,  and  sometimes 
they  were  weak  in  faith.  When  all  Asia  turned  from  St. 
Paul,  and  some  of  his  own  disciples  had  departed  from  him, 
and  many  false  spirits  that  were  in  high  esteem  set  them- 
selves against  him,  then  with  sorrow  of  heart  he  said:  **  I 
was  with  you  in  weakness,  fear,  and  in  much  trembling." 
And  "  We  were  troubled  on  every  side;  without  were  fight- 
ings, and  within  were  fears."  Hereby  it  is  evident  that  he 
was  not  always  strong  in  faith:  and  moreover  the  Lord  was 
fain  to  comfort  him,  saying:  "  My  grace  is  sufficient  for  thee, 
for  my  power  is  strong  in  weakness." 

This  is  to  me,  and  to  all  true  Christians,  a  comfortable 
doctrine;  for  I  persuade  myself  also  that  I  have  faith,  though 
it  is  but  so  so,  and  might  well  be  better;  yet  I  teach  the  faith 
to  others,  and  know,  that  my  teaching  is  right.  Sometimes 
I  commune  thus  with  myself :  Thou  preachest  indeed  God's 
word;  this  office  is  committed  to  thee,  and  thou  art  called 
thereunto  without  thy  seeking,  which  is  not  fruitless,  for 
many  thereby  are  reformed;  but  when  I  consider  and  behold 
my  own  weakness,  that  I  eat,  drink,  sometimes  am  merry, 
yea,  also,  now  and  then  am  overtaken,  being  ofi*  my  guard, 
then  I  begin  to  doubt  and  say:  Ah!  that  we  could  but  only 
believe. 

Therefore,  confident  professors  are  troublesome  and  dan- 
gerous people;  who,  when  they  have  but  only  looked  on  the 
outside  of  the  Bible,  or  heard  a  few  sermons,  presently  think 
they  have  the  Holy  Ghost,  and  understand  and  know  all.  But 
good  and  godly  hearts  are  of  another  mind,  and  pray  daily: 
"  Lord  strengthen  our  faith." 

ccxxx. 

When  Jesus  Christ  utters  a  word,  he  opens  his  mouth  so 
wide  that  it  embraces  all  heaven  and  earth,  even  though  that 
word  be  but  in  a  whisper.  The  word  of  the  emperor  is 
powerful,  but  that  of  Jesus  Christ  governs  the  whole  uni- 
verse 


102  Luther's  table-talk. 

CJCXXXI. 

I  expect  more  goodness  from  Kate  my  wife,  from  Philip 
Melancthon,  and  from  other  friends,  than  from  my  sweet  and 
blessed  Saviour  Christ  Jesus;  and  yet  I  know  for  certain, 
that  neither  she  nor  any  other  person  on  earth,  will  or  can 
suffer  that  for  me  which  he  has  suffered;  why  then  should 
I  be  afraid  of  him!  This  my  foolish  weakness  grieves  me 
very  much.  We  plainly  see  in  the  gospel,  how  mild  and 
gentle  he  showed  himself  towards  his  disciples;  how  kindly 
he  passed  over  their  weakness,  their  presumption,  yea,  their 
foolishness.  He  checked  their  unbelief,  and  in  all  gentleness 
admonished  them.  Moreover,  the  Scripture,  which  is  most 
sure,  says:  "  Well  are  all  they  that  put  their  trust  in  him.'* 
Fie  on  our  unbelieving  hearts,  that  we  should  be  afraid  of 
this  man,  who  is  more  loving,  friendly,  gende,  and  com- 
passionate towards  us  than  are  our  kindred,  our  brethren  and 
sisters;  yea,  than  parents  themselves  are  towards  their  own 
children. 

He  that  has  such  temptations»  let  him  be  assured,  it  is  not 
Christ,  but  the  envious  devil  that  affrights,  wounds,  and 
would  destroy  him;  for  Christ  comforts,  heals,  and  revives. 

Oh!  Ids  grace  and  goodness  towards  us  is  so  immeasurablj' 
great,  that  without  great  assaults  and  trials  it  cannot  be  un<* 
derstood.  If  the  tyrants  and  &lse  brethren  had  not  set  them« 
selves  so  fiercely  against  me,  my  writings  and  proceedii^s, 
then  should  I  have  vaunted  myself  too  mudi  of  my  poor  gifts 
and  quaUlies;  nor  should  I  with  such  fervency  of  heart  have 
directed  my  prayers  to  God  for  his  divine  assistance;  Ishonld 
not  have  ascribed  all  to  God's  grace,  but  to  mine  own  dex- 
terity and  power,  and  so  should  have  flown  to  the  deviL  Bat 
to  the  end  this  might  be  prevented,  my  gracious  Lord  and 
Saviour  Christ  caused  me  to  be  chastised;  he  ordained  that 
the  devil  should  plague  and  torment  me  with  his  fiery  darts, 
inwardly  and  outwardly,  through  tyrants,  as  the  pope  and 
other  heretics,  and  all  this  he  suffered  to  be  done  for  my 
«ood.     "  It  is  good  for  me  that  I  have  been  in  trouble,  that 

may  learn  thy  statutes." 

ccxxxn. 

I  know  nothing  of  Jesus  Christ  but  only  his  name;  I  have 
not  heard  or  seen  him  corporally,  yet  I  have,  God  be  praised, 
learned  so  much  out  of  the  Scriptures,  that  I  am  well  and 


OF  JSSDB   CHRIST.  10^ 

thoroughly  satisfied;  therefore  I  desire  neither  to  see  nor  to 
kear  lum  in  the  l»odj.  When  left  and  forsaken  of  all  men, 
in  my  tdgtuest  weakness»  in  trembling,  and  in  fear  of  deaths 
when  perseonted  of  the  wicked  world,  then  I  felt  most  dee^y 
the  divine  power  which  this  name,  Christ  Jesos»  communL- 
cated  unto  me. 

CCXXXIXL 

It  IS  ao  wonder  that  Sa;taA  is  an  enemy  to  Christ,  his 
people  and  kii^dcMo,  and  sets  hianself  against  him  and  his 
won],  witk  all  his  power  and  cunning.  Tis  an  old  hate  and 
grudge  lietween  them,  which  betgaa  in  Pamdise;  &r  they  are, 
by  Batue  and  kind,  of  contrary  minds  and  dispositions.  The 
deril  smells  Christ  many  hundred  miles  off ;  he  hears  at 
Constantiiiople  and  at  Borne,  what  we  at  Wittenberg  teach 
and  preach  against  his  kii^om;  he  fee^  also  what  hurt  and 
damage  he  sustains  thereby;  therolbre  n^es  and  swells  he  so 
liombly. 

But  what  is  more  to  be  wondered  at  is,  that  we,  who  are 
of  one  kind  and  nature,  and,  through  the  bond  of  love,  knit 
8s  fast  together  that  each  ought  to  k>Ye  the  other  as  himself, 
dioald  haye,  ^  limes,  soch  envy,  hate,  wrath,  discoid  and  re* 
venge,  that  one  is  ready  to  küi  the  other»  For  who  is  nearer 
lUiä  to  a  man  than  Ids  wife;  to  the  son,  than  his  &tber;  to 
the  daughter,  than  her  mother;  to  the  brother,  than  his 
Bister,  Mfc?  yet,  it  is  most  commonly  found,  that  discord 
•ad  strife  aore  among  them. 

ccxxxiv. 

It  is  impossible  that  the  gospel  and  the  law  should  dwell 
together  in  one  heart,  for  of  necessity  either  Christ  must  yield 
and^ve  place  to  the  law,  or  the  law  to  Christ.  St.  Paul  says: 
"They  which  will  be  justified  through  the  law,  are  fallen 
from  grace."  Therefore,  when  thou  art  of  this  mind,  that 
Christ  and  the  confidence  of  the  law  may  dwell  together  in 
thy  heart,  then  thou  mayst  know  for  certain  that  it  is  not 
(äriat,  but  the  detil  that  dwelk  in  thee,  who  under  the  mask 
and  fonn  of  Christ  terrifies  thee.  He  will  have,  that  thou 
nakelhysdf  righteous  through  the  law,  and  through  thy  own 
good  works;  for  the  true  Christ  caUs  thee  not  to  an  account  for 
diy  ains,  nor  commands  thee  to  trust  in  thy  good  woiks,  but 
mys:  '^Come  unto  »e  all  ye  that  be  weary  and  heavy  laden, 
and  I  will  give  you  rest,"  &c. 


104  Luther's  table-talk. 

ccxxxv. 

I  have  set  Christ  and  the  pope  together  by  the  ears,  so 
trouble  myself  no  further;  though  I  get  between  the  door  and 
the  hinges  and  be  squeezed,  it  is  no  matter;  Christ  will  go 
through  with  it. 

ccxxxvi. 

Christ  once  appeared  visible  here  on  earth,  and  showed  his 
glory,  and  according  to  the  divine  purpose  of  God  finished 
the  work  of  redemption  and  the  deliverance  of  mankind.  I 
do  not  desire  he  should  come  once  more  in  the  same  manner, 
neither  would  I  he  should  send  an  angel  unto  me.  Nay, 
though  an  angel  should  come  and  appear  before  mine  eyes 
from  heaven,  yet  it  would  not  add  to  my  belief;  for  I  have  of 
my  Saviour  Christ  Jesus  bond  and  seal;  I  have  his  Word, 
Spirit,  and  sacrament;  thereon  I  depend,  and  desire  no  new 
revelations.  And  the  more  steadfastly  to  confirm  me  in  this 
resolution,  to  hold  solely  by  God's  Word,  and  not  to  give  credit 
to  any  visions  or  revelations,  I  shall  relate  the  following 
circumstance: — On  Good  Friday  last,  I  being  in  my  chamber 
in  fervent  prayer,  contemplating  with  myself,  how  Christ  jAj 
Saviour  on  the  cross  suffered  and  died  for  our  sins,  there 
suddenly  appeared  upon  the  wall  a  bright  vision  of  our  Saviour 
Christ,  with  the  five  wounds,  steadfastly  looking  upon  me,  as 
if  it  had  been  Christ  himself  corporally.  At  first  sight,  I 
thought  it  had  been  some  celestial  revelation,  but  I  reflected 
that  it  must  needs  be  an  illusion  and  juggling  of  the  devil,  for 
Christ  appeared  to  us  in  his  Word,  and  in  a  meaner  and  more 
humble  form;  therefore  I  spake  to  the  vision  thus:  Avoid 
thee,  confounded  devil:  I  know  no  other  Christ  than  he  who 
was  crucified,  and  who  in  his  Word  is  pictured  and  presented 
unto  me.  Whereupon  the  image  vanished,  clearly  showing 
of  whom  it  came. 

ccxxxvii. 

Alas!  what  is  our  wit  and  wisdom?  before  we  under- 
stand an3rthing  as  we  ought,  we  lie  down  and  die,  so  that  the 
devil  has  a  good  chance  with  us.  When  one  is  thirty  years 
Did,  he  has  still  Stulätias  camttles;  yea  also,  StuMäas  spi' 
rituales;  and  yet  'tis  much  to  be  admired  at,  how  in  such 
our  imbecility  and  weakness,  we  achieve  and  accomplish 
much  and  great  matters,  but  'tis  God  does  it     Grod  gave  to 


OF  JESUS  OHItlST.  105 

Alexander  the  Groat  ivisdom  and  good  success;  yet  he  calls 
him,  in  the  prophet  Jeremiah,  a  youth,  where  he  says,  a  young 
hoy  shall  perform  it;  he  shall  come  and  turn  the  city  Tyre 
upside  down.  Yet  Alexander  could  not  leave  off  his  foolish- 
ness, for  often  he  swilled  himself  drunk,  and  in  his  drunken- 
ness stabbed  his  best  and  worthiest  friends,  and  afterwards 
drank  himself  to  death  at  Babylon.  Solomon  was  not  above 
twenty  when  he  was  made  king,  but  he  was  well  instructed 
by  Nathan,  and  desired  wisdom,  which  was  pleasing  to  God, 
as  the  text  says:  But  now,  chests  full  of  money  are  desired. 
0 !  say  we  now,  if  I  had  but  money,  then  I  would  do  so 
and  so. 

CCXXXVIII. 

Christ  said  to  the  heathen  woman:  I  am  not  sent  but  to 
the  lost  sheep  of  the  house  of  Israel;  yet  afterwards  he  helped 
both  her  and  her  daughter;  therefore  a  man  might  say : 
Christ  here  contradicted  himself.  I  reply:  True,  Christ  was 
not  sent  to  the  Gentiles,  but  when  the  Gentiles  came  unto 
him,  he  would  not  reject  or  put  them  from  him.  In  person 
he  was  sent  only  to  the  Jews,  and  therefore  he  preached  in 
the  land  of  the  Jews.  But  through  the  apostles  his  doctrine 
went  into  the  whole  world.  And  St.  Paul  names  the  Lord 
Christ,  ministrum  circumcisioniSy  by  reason  of  the  promise 
which  God  gave  to  the  fathers.  The  Jews  themselves  boast 
of  God*s  justness  in  performing  what  he  promised,  but  we 
Gentiles  boast  of  God's  mercy;  God  has  not  forgotten  us 
Gentiles«  Indeed,  God  spake  not  with  us,  neither  had  we 
king  or  prophet  with  whom  God  spake;  but  St.  Paul,  in  an- 
other place,  says:  It  was  necessary  that  the  wqrd  should  first 
be  preached  to  you,  but  seeing  you  will  not  receive  it,  lo!  we 
tum  to  the  Gentiles.  At  this  the  Jews  are  much  offended  to 
this  day;  they  flatter  themselves:  Messiah  is  only  and  alone 
for  them  and  theirs.  Indeed,  it  is  a  glorious  name  and  title 
that  Moses  gives  them:  Thou  art  an  holy  nation:  but  David, 
in  his  psalm,  afterwards  promises  Christ  to  the  Gentiles: 
"Praise  the  Lord  all  ye  nations." 

ccxxxix. 
We  should  consider  the  histories  of  Christ  three  manner  Ox 
ways;  first,  as  a  history  of  acts  or  legends;  secondly,  as  a 
gift  or  a  present;  thirdly,  as  an  example,  which  we  should 
believe  and  follow. 


lüb  LUTREB*8   TABIrfi-TAlK. 

Christ,  OUT  Hessed  Saviour,  forbore  to  preacli  and  teach 
until  the  thirtieth  year  of  lus  age,  neither  would  he  openly 
be  heard;  no,  though  he  behdd  and  heard  so  many  impieties, 
abominable  idolatries,  heresies,  blasphemings  of  God,  &c.  It 
was  a  wonderful  thing  he  could  abstain,  and  with  patience 
endure  them,  until  the  lime  came  that  he  was  to  appear  in  his 
office  of  preaching. 


OF  THE  HOLY  GHOST. 

CGZLI. 

Thb  Holy  Ghost  has  two  «ffioes:  fiiBt,  He  is  a  Spaiit  of 
graoe,  that  maJ&es  Groä  gvaciovs  «ato  us,  ^asd  reoeiTe  las  as  his 
aooeptable  (duldren,  £wr  Christ's  sake.  Secondly,  fie  is  a 
Sförit  g£  prayer,  ibieA  pmys  for  us,  mnd  for  the  whole  worid, 
to  ithe  end  thait  aU  evil  msy  be  tamed  fvoni  in,  and  that 
all  good  nay  ha|»peii  to  us.  The  spirit  of  grace  leaebes 
pec^e;  the  spirit  of  pray<»'  pn^s.  It  is  «  wonder  how  one 
Üujkg  k  aooomplished  variomi  ways.  It  is  one  thing  to  bxve 
tlike  Holy  Spirit  as  a  spirit  of  pro^heey,  and  nsotiaer  to  have 
the  revealing  of  the  same;  for  mamj  have  had  tlie  H<^y  Spirit 
b^ore  the  Inrth  oi  Christ,  and  yet  he  was  not  levealed  luito 
them. 

We  do  not  separate  die  Holy  Ghost  ifeom  £utfa;  neaiherdo 
we  teach  that  he  is  agaanst  faith;  Ibr  he  Is  liie  certainty  itself 
hi  the  werldf.that  makes  ns  smre  And  certaia  of  1^  Word; 
so  thfltt,  withoot  «li  wavering  or  «dsubtin^  we  eertdidy  h^eve 
tJiat  it  is  even  so  and  no  otherwise  than  j»  God's  Word  stfs 
and  is  ddivei^  unto  us.  But  the  Holy  Ghost  is  given  to 
none  wilhoot  the  Word. 

Mohhammad,  the  pope,  papists,  Aniinomisns,  «nd  other 
seofcarieB,  have  no  certainty  at  all,  neither  can  they  he  sare  of 
these  things;  for  they  depend  not  on  God*8  Word,  but  on  their 
own  righteousness.  And  when  they  have  done  many  and 
great  works,  yet  they  always  stand  in  doubt,  and  say:  Who 
bows  whether  this  which  we  have  done  be  pleasing  to  God 
or  no;  or,  whether  we  have  done  works  enough  or  no?  Thej 
must  continually  think  with  themselves,  We  are  still  unworthy. 


,0¥  TBE  HOLT  «HOST.  lOT 

Bot  a  true  and  godlj  Christnoi,  between  these  two  doubts,  is 
sure  and  certam,  aand  anjsz  I  notMog  regard  these  doubtings; 
I  neither  look  upon  my  holinees,  nor  upon  my  unwortfainess, 
bat  I  believe  in  Jesus  Cärist,  who  is  both  holy  and  worthy;, 
and  whether  I  be  holy  or  unholy,  yet  I  am  sore  and  oertainy 
that  Christ  gives  himself,  with  all  his  holiness,  worthiness, 
and  what  he  is  and  has,  to  be  mine  own.  For  my  part,  I 
am  a  poor  sixu^r,  and  that  I  am  sore  of  out  of  God's  Word. 
Therefore,  die  HßLy  Ghost  only  and  alone  is  able  to  say^ 
Jesus  Chdst  is  the  IxMrd;  the  Holy  Ghost  teaches,  preaches, 
and  declares  Clirist. 

The  Holy  Ghost  goes  finä;  and  bdlbre  in  what  pertains  to 
teaching;  bat  in  what  concerns  hearing,  the  Word  goes  first 
and  befijre,  azid  then  the  Holy  Gfcost  follows  after.  For  wo 
most  £rst  hear  the  Word,  and  then  a^t^^rards  the  Holy 
Ghost  works  in  our  hearts;  he  works  in  the  hearts  of  whom, 
he  will,  aad  how  he  will,  bat  sever  without  the  Word. 

CCXLII. 

The  Hioly  Ghost  began  his  office  and  work  openly  on 
Whitsunday;  fc»r  he  gave  to  the  apostles  and  dtsdples  of 
Christ  a  true  afid  certain  oomfort  in  dieir  hearts,  and  a  secure 
and  joyful  courage,  iasomnch  that  they  regarded  not  whether 
the  w<Nrld  and  the  devil  were  merry  or  sad,  fnends  or  enemies, 
angry  or  pleased.  They  went  in  all  security  up  and  down 
the  streets  of  the  city,  and  doubtless  they  had  these,  or  the 
like  thoughts:  We  regard  neither  Annas  nor  Caiphas,  Pilate 
nor  Hierod;  they  are  nothing  worth,  we  all  in  all;  they  are 
oor  sttlijeets  and  servants,  we  their  lords  and  rulers. 

So  went  the  loving  aposdes  on,  in  aU  courage,  without 
seeking  leave  or  lieence. 

They  asked  not  whether  they  should  preach  or  no,  or 
whether  the  prie^  and  people  would  idlow  it.  O,  no !  They 
went  on  boldly,  they  opened  their  months  freely,  and  reproved 
all  the  people»  rulers  and  subjects,  as  murderers,  wicked 
wretches,  and  traitors,  who  had  slain  the  Prince  of  Life. 

And  this  spirit,  so  needful  and  necessary  at  that  time 
for  the  apostles  and  disciples,  is  now  needful  for  us;  for  pur 
adversaries  accuse  us,  like  as  were  the  apostles,  as  rebels  and 
disturbers  of  the  peace  of  the  Church.  Whatsoever  evil 
happens^  that,  say  they,  have  we  done  or  caused.    In  Pope- 


108  Luther's  table-talk* 

dorn,  say  they,  it  was  not  so  evil  as  it  is  since  this  doctrine 
came  in;  now  we  have  all  manner  of  mischiefs,  dearth,  wars, 
and  the  Turks.  Of  this  they  lay  all  the  fault  to  our  preach- 
ing, and,  if  they  could,  would  charge  us  with  being  the  cause 
of  the  devil's  falling  from  heaven;  yea,  would  say  we  had 
crucified  and  slain  Christ  also. 

Therefore  the  Whitsuntide  sermons  of  the  Holy  Ghost  are 
very  needful  for  us,  that  thereby  we  may  be  comforted,  and 
with  boldness  contemn  and  slight  such  blaspheming,  and  that 
the  Holy  Ghost  may  put  boldness  and  courage  into  our  hearts, 
that  we  may  stoutly  thrust  ourselves  forward,  let  who  will  be 
ofiended,  and  let  who  will  reproach  us,  and,  that  although 
sects  and  heresies  arise,  we  may  not  regard  them.  Such  a 
courage  there  must  be  that  cares  for  nothing,  but  boldly  and 
freely  acknowledges  and  preaches  Christ,  who  of  wicked 
hands  was  crucified  and  slain. 

The  preached  gospel  is  ofiensive  in  all  places  of  the  world, 
rejected  and  condemned. 

If  the  gospel  did  not  offend  and  anger  citizen  or  country- 
man, prince  or  bishop,  then  it  would  be  a  fine  and  an  acceptable 
preaching,  and  might  well  be  tolerated,  and  people  would 
willingly  hear  and  receive  it.  But  seeing  it  is  a  kind  of 
preaching  which  makes  people  angry,  especially  the  great  and 
powerful,  and  deep-learned  ones  of  the  world,  great  courage 
is  necessary,  and  the  Holy  Ghost,  to  those  that  intend  to 
preach  it. 

It  was,  indeed,  undaunted  courage  in  the  poor  fishers,  the 
apostles,  to  stand  up  and  preach  so  that  the  whole  council  at 
Jerusalem  were  ofiended,  to  bring  upon  themselves  the  wrath 
of  the  whole  government,  spiritual  and  temporal — ^yea,  of  the 
Boman  emperor  himself.  Truly,  this  could  not  have  been 
done  without  the  Holy  Ghost.  'Twas  a  great  wonder  that  the 
high-priest,  and  Pontius  Pilate,  did  not  cause  these  preachers 
that  hour  to  be  put  to  death,  what  they  said  smacking  so 
much  of  rebellion  against  the  spiritual  and  tempond  govern- 
ment; yet  both  high-priest  and  Pilate  were  struck  with  fear 
to  the  end  that  God  might  show  his  power  in  the  apostles 
weakness. 

Thus  it  is  with  the  church  of  Christ;  it  goes  on  in  appa* 
rent  weakness;  and  yet  in  its  weakness,  there  is  such  mighty 
•strength  and  power,  that  all  the  worldly  wise  and  powerful 
must  stand  amazed  thereat  and  fear. 


OF  THE   HOLT   GHOST.  109 

CCXLIir. 

It  is  testified  by  Holy  Scripture,  and  the  Nicaean  creed 
out  of  Holy  Scripture  teaches  that  the  Holy  Ghost  is  he  who 
makes  alive,  and,  together  with  the  Father  and  the  Son,  is 
worshipped  and  glorified. 

Therefore  the  Holy  Ghost,  of  necessity,  must  be  true  and 
everlasting  God  with  the  Father  and  the  Son,  in  one  only 
essence.  For  if  he  were  not  true  and  everlasting  God,  then 
could  not  be  attributed  and  given  unto  him  the  divine  power 
and  honour  that  he  makes  alive,  and  together  with  the  Father 
and  the  Son  is  worshipped  and  glorified;  on  this  point  the 
Fathers  powerfully  set  themselves  against  the  heretics,  upon 
the  strength  of  Holy  Scripture. 

The  Holy  Ghost  is  not  such  a  comforter  as  the  world  is, 
where  neither  truth  nor  constancy  is,  but  he  is  a  true,  an 
everlasting,  and  a  constant  comforter,  without  deceit  and  lies ; 
he  is  one  whom  no  man  can  deceive.     He  is  called  a  witness, 
because  he  bears  witness  only  of  Christ  and  of  none  other; 
without  his  testimony  concerning  Christ,  there  is  no  true  or 
firm  comfort.     Therefore  all  rests  on  this,  that  we  take  sure 
hold  of  the  text,  and  say:  I  believe  in  Jesus  Christ,  who  died 
for  me;  and  I  know  that  the  Holy  Ghost,  who  is  called,  and 
is  a  witness  and  a  comforter,  preaches   and  witnesses   iu 
Christendom  of   none,   but  only  of  Christ,   therewith   to 
strencrthen  and  comfort  all  sad  and  sorrowful  hearts.   There- 
on  will  I  also  remain,  depending  upon  none  other  for  com- 
fort.   Our  blessed  Saviour  Christ  himself  preaches  that  the 
Holy  Ghost  is  everlasting  and  Almighty  God.     Otherwise 
he  would  not  have  directed  his  commission  thus:  Go,  and 
teach  all  nations,  and  baptize  them  in  the  name  of  the  Father, 
of  the  Son,  and  of  the  Holy  Ghost,  and  teach  them  to  keep 
and  observe  all  things  whatsoever  I  have  commanded  of  you. 
It  must  needs  follow,  that  the  Holy  Ghost  is  true,  eternal 
God,  equal  in  power  and  might  with  the  Father  and  the  Son, 
without  all  end.     Likewise  Christ  says :  "  And  I  will  pray 
the  Father,  and  he  shall  give  you  another  comforter,  that  he 
may  abide  with  you  for  ever;  even  the  Spirit  of  Truth,  whom 
the  world  cannot  receive,  because  it  seeth  him  not,  neither 
knoweth  him."     Mark  well  this  sentence,  for  herein  we  fine* 
the  difference  of  the  three  persons  distinctly  held  out  unto  us: 
**  I  will  pray  the  Father,  and  he  shall  give  you  another  com- 


110  i<uthbr's  table-talk. 

forter."  Here  we  Iiave  two  persons — Christ  the  Son  tliat 
prays,  and  the  Father  that  is  prayed  unto.  Now,  if  the 
FaÜier  shall  give  such  a  comforter,  then  the  Father  himself 
(mnnot  be  that  comforter;  neither  can  Christ,  that  prays,  be 
the  same;  so  that  very  significantly  the  three  persons  are 
here  plainly  pictured  and  portrayed  unto  us.  For  even  as  the 
Father  and  the  Son  are  two  distinct  and  sundry  persons,  so 
the  third  person  of  the  Holy  Ghost  is  another  distinct  person, 
and  yet  notwithstanding  there  is  but  one  only  everlasting 
God. 

Now,  what  the  same  third  person  is,  Christ  teaches  (John, 
XV.)  :  *'  But  when  the  Comforter  is  come,  whom  I  will  send 
unto  you  from  the  Father,  even  the  Spirit  of  Truth,  which 
proceedeth  from  the  Father,  he  shall  testify  ofme.'' 

In  this  place,  Christ  speaks  not  only  of  the  office  and  work 
of  the  Ho^  Ghost,  but  sdso  of  his  essence  and  substance,  and 
says :  **  He  proceedeth  from  the  Father  ;**  that  is,  bis  pro- 
ceeding is  without  beginnings  and  is  everlasting.  Therefore 
the  holy  prophets  attribute  and  give  unto  him  this  title,  and 
<»ll  him  •*  The  Spirit  of  the  Lord." 


OF    SINS. 

CCXLIV. 

None  of  the  Fathers  of  the  Church  made  mention  of  ori- 
ginal sin  unto  Augustin  earner  who  made  a  difierence  between 
original  and  actual  sin;  namely,  that  original  sin  is  to  covet, 
lust,  and  desire,  whidi  is  the  root  and  cause  of  actual  sin ;  such 
lust  and  desire  in  the  faithful,  God  forgives,  imputing  it  not 
unto  them,  for  the  sake  of  Christ,  seeing  they  resist  it  by  the  as- 
sistance of  the  Holy  Ghost.  As  St»  Paul,.  Bom.  viiL  The  papists 
and  other  sinners  oppose  the  known  trutik.  St.  Paul  says:  '*  A 
man  that  is  an  heretic  after  the  first  and  second  admonition, 
rejects,"  knowing  thai  such,  an  one  sins,  being  condemned  of 
himself.  And  Christ  says:  ^'  Let  them  alone,,  they  are  blind 
«eaders  of  the  blind.''  If  one  err  through  ignorance,  he  will 
be  instructed;  but  if  he  be  hardened»  and  will  not  yield  to 
the  truth,  like  Pharaoh,  who  would  not  acknowledge  his  »ima^- 


OF  SINSU  111 

«r  humble  Idnifielf  before  Grod,  and  therefore  mß  destrojed 
m  the  Bed  Sea,  eves  so  will  he  be  destroyed.  We  are  att 
amirars  bj  mtiire-^coneeiYed  and  bom  in  sin;  sin  has  poi* 
soned  ns  through  and  through;  we  have  from  Adaoi  a  will, 
whieh  contmitallX  sets  itself  against  €rod^  nnüess  bj  the  Uefy 
Gbost  it  be  renewed  and  changed.  Of  thi»  neither  the  phi« 
lofiophera  nor  the  lawjers  know  ai^ihki^;  therefore  the j  are 
jf»tly  excluded  horn  tiie  cireott  ii  dtvinity,  not  gronnding: 
tkeir  dbcstrine  apon  Grod's  word. 

CCXLV. 

Sins  against  the  Holy  Ghost  are,  first,  presumption;  second, 
despair;  third,  opposition  to  and  condemnation  of  the  known 
truth;  fborth,  xHt  to  wish  weU,  bnt  to  gmdge  one^s  brother 
or  ne^tbonr  the  grace  of  Grod;  fifth,  to  be  hardened;  sixths 
to  be  impenitent. 

CCXLVI. 

The  greatest  sins  committed  against  God,  are  the  yiola- 
tions  of  the  first  table  of  the  law.  No  man  understands  or 
feels  these  sins,  but  he  that  has  the  H(^y  Ghost  and  the  grace 
of  God.  Therefore  people  feeling  secure,  though  they  draw 
God^s  wrath  upon  them,  yet  flatter  themselves  they  still  re- 
main in  God*s  favour.  Yea,,  they  corrupt  the  Word  of  G^d, 
and  condemn  it;  yet  think  they  do  that  which  is  pleasing 
and  a  special  service  to  God.  As  for  example:  Paul  held 
the  law  of  God  to  be  the  höhest  and  most  precious  treasure 
on  earth,  as  we  do  the  gospel.  He  would  venture  life  and 
blood  to  maintain  it;  and'  he  thought  be  wanted  neither  un- 
derstanding, wisdom,  nor  power.  But  before  he  could  rightly 
look  about  him,  and  while  he  thought  his  cause  most  sure, 
then  he  heard  another  lesson,  he  got  another  manner  of  com- 
missiouy  and  it  was  told  him  plainly,  that  all  his  works» 
actions,  diCgence  and  zeal^  were  quite  against  God.  Yet  his 
doings  carried  a  fair  favour  with  the  learned  and  seeming 
holy  people,  who  said,  Paul  dealt  herein  uprightly,  and  per- 
fonned  divine  and  holy  works,  in  showing  such  zeal  for  God's 
boooor  and  fenr  the  hiw. 

But  God  Struck  him  cm  the  ear,  that  hefeß  to  the  ground, 
aad  hean^  Saul,  Saul,  why  perseetstest  thou  me?  As  if  he 
should  flay.  Said,  even  with  that  wherein  thou  thinkest  to  do 
me. service,  tfaoa  dost  nothing   but  perseeute  me,   as  my 


112  Luther's  table-talk. 

greatest  enemy.  It  is  true,  thou  boastest  that  thou  hast  my 
word,  that  thou  understandest  the  law,  and  wilt  earnestly 
defend  and  maintain  it;  thou  receivest  testimony  and  autho- 
rity from  the  elders  and  scribes,  and  in  such  thy  conceit  and 
blind  zeal  thou  proceedest.  But  know,  that  in  my  law  I  have 
commanded,  that  whoso  taketh  my  name  in  vain  shall  die. 
Thou,  Saul,  takest  my  name  in  vain;  therefore  thou  art  justl]^ 
punished.  Whereupon  he  said:  Lord,  what  mit  thou  have 
me  to  do?  Mark,  this  man  was  a  master  in  the  law  of  MoseS} 
and  yet  he  asked  what  he  should  do? 

CCXLVII. 

We  have  within  us  many  sins  against  our  Lord  God,  and 
which  justly  displease    him:    such    as    anger,  impatience, 
covetousness,  greediness,    incontinence,  hatred,  malice,  &c. 
These  are  great  sins,  which  everywhere  in  the  world  go  on 
with  power,  and  get  the  upper  hand.     Yet  these  are  nothing 
in  comparison  of  contemning  of  God's  word;   yea,  all  these 
would  remain  uncommitted,  if  we  did  but  love  and  reverence 
that.     But,  alas!  the  whole  world  is  drowned  in  this  sin.  No 
man  cares  a  fillip  for  the  gospel,  all  snarl  at  and  persecute  it, 
holding  it  as  no  sin.     I  behold  with  wonder  in  the  church, 
that  among  the  hearers,  one  looks  this  way,  another  that; 
and  that  among  so  great  a  multitude,  few  come  to  hear  the 
sermon.     This  sin  is  so  common,  that  people  will  not  confess 
it  to  be  like  other  sins;  every  one  "deems  it  a  slight  thing  to 
hear  a  discourse  without  attention,   and  not  diligently  to 
mark,  learn,  and  inwardly  digest  it.     It  is  not  so  about  other 
sins;  as  murder,  adultery,  thieving,  &c.     For,  after  these 
sins,  in  due  time  follow  grief,  sorrow  of  heart,  and  remorse. 
But  not  to  hear  God's  word  with  diligence,  yea,  to  contemn, 
to  persecute  it,  of  this  man  makes  no  account.     Yet  it  is  a 
sin  so  fearful,  that  for  the  committing  it  both  land  and  people 
must  be  destroyed,  as  it  went  with  Jerusalem,  with  Rome, 
Greece,  and  other  kingdoms. 

CCXLVIII. 

Christ  well  knew  how  to  discriminate  sins;  we  see  in  the 
gospel  how  harsh  he  was  towards  the  Pharisees,  by  reason  of 
their  great  hatred  and  envy  against  him  and  his  Word, 
while,  on  the  contrary,  how  mild  and  friendly  he  was 
towards  the  woman  who  was  a  sinner.    That  same  envy  will 


OF    SINS.  113 

needs  rob  Christ  of  his  word»  for  he  is  a  bitter  enemy  unto 
it,  and  in  the  end  will  cmcifj  it.  Bat  the  woman,  as  the 
greatest  sinner,  takes  hold  on  the  Word,  hears  Christ,  and 
believes  that  he  is  the  only  Saviour  of  the  world;  she  washes 
liis  feet,  and  anoints  him  with  a  costly  water. 

CCXLIX. 

Let  US  not  think  ourselves  more  just  than  was  the  poor 
«inner  and  murderer  on  the  cross.  I  believe  if  the  apostles 
had  not  fallen,  they  would  not  have  believed  in  the  remission  of 
sins.  Therefore,  when  the  devil  upbraids  me,  touching  my 
sins,  then  I  say:  Gk)od  St.  Peter,  although  I  am  a  great 
sinner,  yet  I  have  not  denied  Christ  my  Saviour,  as  you 
did.  In  such  instances  the  forgiveness  of  sins  remains 
confirmed.  And  although  the  apostles  were  sinners,  yet  our 
Saviour  Christ  always  excused  them,  as  when  they  plucked 
the  ears  of  com;  but,  on  the  contrary,  he  jeered  the  Pharisees 
touching  the  paying  of  tribute,  and  commonly  showed  his 
disapprobation  of  them;  but  the  disciples  he  always  com- 
forted, as  Peter,  where  he  says:  "  Fear  not,  thou  shalt  hence- 
forth catch  men." 

CGL. 

No  sinner  can  escape  his  punishment,  unless  he  be  sorry 
for  his  sins.  For  though  one  go  scot-free  for  awhile,  yet  at 
last  he  will  be  snapped,  as  the  Psalm  says:  '*  God  indeed 
is  still  judge  on  earth." 

Oar  Lord  Grod  suffers  the  ungodly  to  be  surprised  and 
taken  captive  in  very  slight  and  small  things,  when  they 
think  not  of  it,  when  they  are  most  secure,  and  live  in 
delight  and  pleasure,  leaping  for  joy.  In  such  manner  was 
^e  Pope  surprised  by  me,  about  his  indulgences  and  pai'dons, 
comparatively  a  slight  matter. 

COLI. 

A.  magistrate,  a  father  or  mother,  a  master  or  dame, 
tradesmen  and  others,  must  now  and  then  look  through  the 
^ers  at  their  citizens,  children,  and  servants,  if  their  faulta 
^d  offences  be  not  too  gross  and  frequent;  for  where  we 
wDl  have  sutnmum  jus,  there  follows  often  summa  injuria^ 

I 


114  LUTH£E'fi   TABLE-TALK. 

80  that  all  mu^  go  to  tvrack.  Neither  do  ihej  wliich  «re  in 
office  always  ]»it  k  aright,. but  err  and  sin  themselFes»  and 
must  there&iie  desire  ti^  forgiveness  of  sins. 

God  forgives  siBs  saerely  «ut  ai  graee  for  Christ's  sake; 
but  we  must  not  abuse  the  gnoeof  God.  God  has  given 
signs  and  tokens  enough,  that  our  sins  shall  be  forgiven; 
namely,  the  preaching  of  the  gospel,  baptism,  the  Lord's 
Supper,  and  the  Holy  Ghost  in  our  hearts. 

Now  it  is  also  needful  we  testify  in  our  works  that  we 
have  received  the  forgiveness  of  sins,  by  each  fcMrgiving  the 
faults  of  his  brother«  There  is  no  oon^arison  betwecBi  God's 
remitting  of  sins  and  ours.  Fw  what  are  one  hnndred 
pence,  in  comparison  of  ten  thousand  pounds?  as  Christ 
says,  nought.  And  aJihongh  we  deserve  nothing  by  onr 
forgiving,  yet  we  must  forgive,  that  thereby  we  may  prove 
and  give  testimony  that  we  from  God  have  received  Ibigive- 
jiess  of  our  sins. 

The  foigiveness  of  sins  is  dedared  only  in  God's  Word, 
and  there  we  must  seek  it;  for  it  is  grounded  <»  God'i» 
promises.  God  fcMrgives  thee  thy  «ins,  not  because  theo 
ieelest  them  and  art  sorry,  for  this  sin  itself,  prodnoesy  with- 
out deserving,  but  he  forgives  thy  sins  because  he  is  mer- 
ciful, and  because  he  has  pzomised  to  forgive  for  Christ's 
sake. 

ccLn. 

When  God  said  to  Cain,  through  Adam:  "If  thou  do  well, 
shalt  thou  not  be  accepted?  And  if  thou  dost  not  well,  sin 
lieth  at  the  door,"  he  shows  the  appearance  of  sinners,  and 
speaks  with  Cain  as  with  the  most  hypocritical  and  poisonoos 
Capuchin:  'twas  as  if  Adam  had  said:  Thou  hast  heard  how 
it  went  with  me  in  Paradise;  I  also  would  «willingly  have  hid 
my  offence  with  fig  leaves,  lurking  behind  a  tree,  but  know, 
good  fellow,  our  Lord  God  will  not  be  so  deceived;  the  fig 
leaves  would  not  serve  the  turn. 

Ah!  it  was,  doubtless,  to  Adam,  a  heart-breaking  and 
pünful  task,  when  he  was  compelled  to  banish  and  pro- 
scribe his  first-bom  and  only  son,  to  himt  him  out  of  his 
house,  and  to  say:  Depart  from  me,  and  come  no  more  in  mj 
sight;  I  still  fedi  what  I  have  already  lost  in  Paradise,  I  will 
lose  no  more  for  thy  sake;  I  will  now,  with  more  diligence, 


OF   SIMS.  115 

take  heed  to  my  Grod's  cemmands.     And  no  doubt  Adam 
piea4ed  with  ledoubled  diUgeace.  • 


CCLIII. 

These  two  sins»  hatred  and  pride»  deck  and  trim  themselves 
out,  as  the  deyil  dotked  himself,  in  the  Godhead.  Hatred 
will  be  godlike;  pride  will  be  truth.  These  two  are  right 
deadly  sins:  hatred  is  killing;  pride  is  lying. 

CCLIY 

.  It  can  be  hurtful  to  none  to  acknowledge  and  eonfess  his 
sins.  Hast  thou  done  this  or  that  sin?— »what  then?  We 
freely,  in  God's  name,  ack]H>wledge  the  sam^  and  denj  it 
not,  but  from  our  hearts  say:  O  Lord  God!  I  have  done 
this  sin. 

Although  thou  hast  not  oomnitted  this  or  th<U  sin,  ye^, 
neTertheleas,  thou  art  an  ungodly  creiUare;  and  if  thou  hast 
not  done  that  sin  which  anotiier  has  d^ie,  so  has  h0  not 
committed  that  sin  which  thou  hast  done;  therefore  ttj  quits 
ooe  wi^- another.  'Tis  as  the  man  said»  that  had  young 
wolves  to  sell;  he  was  asked  which  of  them  was  the  best? 
He  answered:  If  one  be  good»  then  they  are  all  good;  they 
are  all  like  one  another.  If  thou  hast  been  a  murderer,  an 
adulterer,  a  drunkard,  ^.,  so  have  I  been  a  blasphemer  of 
God,  who  for  the  space  of  fifteen  years  was  a  friar,  and 
blasphemed  God  with  celebrating  that  abominable  idol,  the 
mass.  It  had  been  bett^  for  me  I  had  been  a  partaker  of 
other  great  wickednesses  instead;  bul  what  is  done  cannot 
be  xradone;  he  that  has  stolen,  let  him  henceforward  steal  no 
QMKre. 

CCLV. 

The  sins  of  common,  untutored  people  are  nothing  in 
comparison  with  the  sins  committed  hj  great  and  high  per- 
sons, that  are  in  spiritiml  and  temporal  offices. 

What  are  the  sins  done  by  a  poor  wretch,  that  according 
to  tew  and  justice  is  hanged,  or  the  oflfences  of  a  poor 
strumpet,  compared  with  the  sins  of  a  false  teacher,  who  daily 
makes  away  with  many  poor  people,  and  kills  them  both 
body  and  soul?  The  sins  committed  against  the  first  table  of 
God's  ten  commandments,  are  not  so  much  regarded  by  the 
world,  as  those  committed  against  the  second  table« 

i2 


ti 


116  Luther's  table-talk, 

CCLVI, 

Original  sin,  after  regeneration,  is  like  a  wound  tha^ 
begins  to  heal;  though  it  be  a  wound,  jet  it  is  in  course  o£ 
healing,  though  it  still  runs  and  is  sore. 

So  original  sin  remains  in  Christians  until  thej  die,  yet 
itself  is  mortified  and  continually  dying.  Its  head  is  crushed 
in  pieces,  so  that  it  cannot  condemn  us. 

CCLVII. 

All  natural  inclinations  are  either  without  God  or  against 
him;  therefore  none  are  good.  I  prove  it  thus:  All  affec- 
tions, desires,  and  inclinations  of  mankind  are  evil,  wicked, 
and  spoiled,  as  the  Scripture  says. 

Experience  testifies  this;  for  no  man  is  so  virtuous  as  to 
marry  a  wife,  only  thereby  to  have  children,  to  love  and  to 
bring  them  up  in  the  fear  of  God. 

No  hero  undertakes  great  enterprises  for  the  common 
good,  but  out  of  ambition,  for  which  he  is  justly  condemned: 
hence  it  must  needs  follow.  That  such  original,  natural 
desires  and  inclinations  are  wicked.  But  G^  bears  with 
them  and  lets  them  pass,  in  those  that  believe  in  Christ. 

CCLVIII. 

Schenck  proceeds  in  a  most  monstrous  manner,  haranguing, 
without  the  least  discernment,  on  the  subject  of  sin.  I,  my- 
self, have  heard  him  say,  in  the  pulpit  at  Eisenach,  without 
any  qualification  whatever,  "  Sin,  sin  is  nothing;  God  will 
receive  sinners;  He  himself  tells  us  they  shall  enter  the 
kingdom  of  heaven/'  Schenck  makes  no  distinction  between 
sins  committed,  sins  committing,  and  sins  to  be  committed, 
so  that  when  the  common  people  hear  him  say,  "  Sin,  for  Grod 
will  receive  sinners;"  they  very  readily  repeat,  "  Well,  we'll 
sin  then."  'Tis  a  most  erroneous  doctrine.  What  is  an- 
nounced as  to  Gt>d's  receiving  sinners,  applies  to  sinners  who 
have  repented;  there  is  all  the  difierence  in  the  world  between 
agnitum  peccatumy  attended  by  repentance,  and  velle  peeeare 
which  is  an  inspiration  of  the  deviL 


OF  FREE-WILL  117 


OF  FREE-WILL, 

CCLIX. 

Ths  very  name,  Free-will,  was  odious  to  all  the  Fathers. 
I,  for  my  part,  admit  that  God  gave  to  mankind  a  free  will» 
bat  the  question  is,  whether  this  same  freedom  be  in  our 
power  and  strength,  or  no?  We  may  very  fitly  call  it  a  sub- 
rerted,  perverse,  fickle,  and  wavering  will,  for  it  is  only  Grod 
that  works  in  us,  and  we  must  suffer  and  be  subject  to  his 
pleasure.  Even  as  a  potter  out  of  his  clay  makes  a  pot  or 
vessel,  as  he  wills,  so  it  is  for  our  free  will,  to  suffer  and  not 
to  work.  It  stands  not  in  our  strength;  for  we  are  not  able 
to  do  anything  that  is  good  in  divine  matters. 

CCLX. 

I  have  often  been  resolved  to  live  uprightly,  and  to  lead  a 
true  godly  life,  and  to  set  everything  aside  that  would  hinder 
this,  but  it  was  far  from  being  put  in  execution;  even  as  it 
was  with  Peter,  when  he  swore  he  would  lay  down  his  life 
for  Ghrist. 

I  wiU  not  lie  or  dissemble  before  my  God,  but  will  freely 
confess,  I  am  not  able  to  effect  that  good  which  I  intend,  but 
await  the  happy  hour  when  God  shidl  be  pleased  to  meet  me 
with  his  grace. 

The  will  of  mankind  is  either  presumptuous  or  despairing. 
No  human  creature  can  satisfy  the  law.  For  the  law  of  God 
discourses  with  me,  as  it  were  after  this  manner:  Here  is  a 
great,  a  high,  and  a  steep  mountain,  and  thou  must  go  over 
it;  whereupon  my  flesh  and  free-will  say,  I  will  go  over  it; 
but  my  conscience  says,  Thou  canst  not  go  over  it;  then 
comes  despair,  and  says,  If  I  cannot,  then  I  must  forbear.  In 
this  sort  does  the  law  work  in  mankind  either  presumption 
or  despair;  yet  the  law  must  be  preached  and  taught,  for  if 
we  preach  not  the  law,  then  people  grow  rude  and  confident, 
whereas  if  we  preach  it,  we  make  them  afraid. 

CCLXI. 

Saint  Augustin  writes,  that  free-will,  without  God's  grace 
and  the  Holy  Ghost,  can  do  nothing  but  sin;  which  sentence 
sorely  troubles  the  school-divines.      They  say,  Augustin 


118  Luther's  table-talk. 

spoke  hyperholice^  and  too  much;  for  they  understand  that 
part  of  Scripture  to  be  spoken  only  of  those  people  who 
lived  before  the  deluge,  which  says:  '^  And  Grod  saw  that  the 
wickedness  of  man  was  great  in  the  earth,  and  that  every 
imagination  of  the  thoughts  jof  bis  heart  was  only  evil  conti- 
maäij^  hi^l  whereas  He  apeak«  ia  a  general  way,  whidi 
these  poor  sehool-divines  do  not  see  any  more  than  what  the 
Holy  G-host  says»  aooA  after  the  deluge,  in  almost  the  same 
words:  "  And  the  Lord  said  is  his  heart,  I  will  not  agaia 
eunie  the  ground  any  more  for  man's  sake^  for  the  imagina- 
tipn  of  man's  heart  is  evü  from  his  youth.** 

Hence^  we  coadude  in  general.  That  num,  without  the 
Holy  Ghost  and  God's  grace,  can  do  nothing  but  sin;  he  pro- 
e^Ads  therein  without  Intermission,  and  from  one  sin  falls  inta 
another.  Now^  if  man  wiU  not  suffer  wholesome  doctrine, 
but  contemns  the  all-saving  Word,  and  resists  the  Holy 
Ghost,  then  through  the  effects  and  strength  of  his  free-will 
he  becomes  God's  enemy;  he  blasphemes  the  Holy  Ghost, 
and  follows  the  lusts  and  desires  of  his  own  heart«  as  exam- 
ples in  aü  times  clearly  show. 

But  we  must  difigently  weigh  the  words  which  the  Holy 
Ghost  speaks  through  Moses:  '^  Every  imagination  of  the 
thoughts  of  his  heart  is  evil  eontinuaUy:"  so  tibat  what  a  man 
is  able  to  conceive  with  his  tkou^ts,  with  his  understanding 
and  free-will,  by  highest  diligence,  is  evil,  and  not  once  or 
twice,  but  evil  continually;  without  the  Holy  Grhost,  man's 
reason,  will,  and  miderstanding,  are  withont  the  knowledge 
of  God;  and  to  be  withont  the  knowledge  ei  Grod,  is  nothing 
else  than  to  be  nngodly,  to  walk  in  darkness^  and  to  hold  that 
for  best  whidb  is  dxreet  worst. 

I  speak  only  of  that  which  is  good  in  divine  Üiings,  and 
according  to  the  holy  Scripture;  for  we  must  make  a  differ- 
ence between  that  which  is  temporal,  and  that  whidi  is 
spiritual,  between  politics  and  divinity;  lor  God  also  allows 
of  the  government  of  the  ungodly,  and  rewards  their  virtues^ 
yet  onty  so  far  as  belongs  to  this  tanporal  üfe;  for  man's  will 
and  understanding  conceive  that  to  be  good  which  is  exter- 
nal and  temporal-->nay,  take  it  to  be,  not  only  good,  but  the 
chief  good» 

Bat  when  we  divines  speak  of  free-will,  we  ask  what  man's 
:free-will  is  able  to  accomplish  in  divine  and  spiritual  matters, 
not  in  outward  and  temporal  affairs:  and  we  conclude  that 


OF   VSES-WILL.  119 

SUB,  without  the  Holj  Ghost,  is  altogether  wicked  before 
God,  althoagh  he  were  dedced  up-  and  t^mmed  with  all  the 
Tirtues  of  the  heathen,  and  hod  idl  their  works. 

For,  indeed,  there  are  fair  and  gkrioae  examples  in  heathen- 
dom, of  many  Tirtitesy  where  men  were  temperate,  chaste, 
boontiful;  loved  their  cotmtry,  pare»ts^  wires,  and  children; 
were  men  of  «onrag^  and  behaved  themselves  magnanimously 
and  generouriy» 

But  the  ide^  of  mankind  concerning  God,  the  true  wor- 
ship of  God,  arad  God's  will,  are  altogether  stark  blindness 
and  darkness»  For  the  %ht  of  human  wisdom,  reason,  and 
undostanding,  which  alone  i&  given  to  man,  comprehends 
only  what  is  good  and  profitable  outwardly.  And  although 
we  see  that  the  heathen  philosophers  now  and  then  discoursed 
touching  God  and  his>  wisdom  very  pertinently,  so  that  some 
have  made  prophets  oi  Socrates,  of  Xenophon,  of  Plato,  &c., 
yet,  because  they  knew  not  that  God  sent  his  son  Christ  to 
save  sinners,  si^h  fair,  glmous,  and  wise-seeming  speeches 
and  diq>atati<Mis  are  nothing  but  mere  blindness  and  igno- 
rance. 

CCLXIl. 

Ah,  Lord  Grod!  why  should  we  boast  of  our  free-will,  as  if 
it  were  able  to  do  anything  ever  so  small,  in  divine  and 
^iritual  miatters?  when  -we  consider  what  horrible  miseries 
the  devil  has  brought  upon  us  •  through  sin,  we  might  shame 
ourselves  to  death. 

For,  first,  free-will  led  us  into  original  sin,  and  brought 
death  upon  us:  afterwards,  upon  sin  followed  not  only  death, 
hut  aH  manner  of  mischiefs,  as  we  daily  find  in  the  world,, 
mnrdar,  lying,  deceiving,  stealing,  and  other  evils,  so  that 
no  man  is  safe  the  twinkKng  of  an  eye,  in  bo(fy  or  goods,  but 
always  stands  in  danger. 

And,  besides  these  evils,  is  afElicted  with  yet  a  greater,  as 
is  noted  in  the  gospel— namely,  that  he  is  possessed  of  the 
devil,  who  makes  him  mad  and  raging. 

We  know  not  rightiy  what  we  became  after  the  fall  of  our 
first  parents;  what  from  our  mothers  we  have  brought  with 
us.  For  we  have  altogether  a  confounded,  corrupt,  and 
poisoned  nature,  both  in  body  and  soul;  throughout  the  whole 
of  man  is  nothing  that  is  good. 

This  is  my  absolute  opinion:  he  that  will  maintain  that 


120  Luther's  table-tale. 

man's  free-will  is  able  to  do  or  work  anything  in  spiritual 
cases,  be  they  never  so  small»  denies  Christ.  This  I  have 
always  maintained  in  my  writings,  especially  in  those  against 
Erasmus,  one  of  the  learnedest  men  in  the  whole  world,  and 
thereby  will  I  remain,  for  I  know  it  to  be  the  truth,  though 
all  the  world  should  be  against  it;  yea,  the  decree  of  Divine 
Majesty  must  stand  fast  against  the  gates  of  hell. 

I  confess  that  mankind  has  a  free-will,  but  it  is  to  milk 
kine,  to  build  houses,  &c.,  and  no  further;  for  so  long  as  a 
man  is  at  ease  and  in  safety,  and  is  in  no  want,  so  long  he 
thinks  he  has  a  free-will,  which  is  able  to  do  something;  but 
when  want  and  need  appear,  so  that  there  is  neither  meat, 
drink,  nor  money,  where  is  then  free-will?  It  is  utterly  lost, 
and  cannot  stand  when  it  comes  to  the  pinch.  Faith  only 
stands  fast  and  sure,  and  seeks  Christ.  Therefore  faith  is 
far  another  thing  than  free-will;  nay,  free-will  is  nothing  at 
all,  but  faith  is  all  in  all.  Art  thou  bold  and  stout,  and  canst 
thou  carry  it  lustily  with  thy  free-will  when  plague,  wars, 
and  times  of  dearth  and  famine  are  at  hand?  No:  in  time  of 
plague,  thou  knowest  not  what  to  do  for  fear;  thou  wishest 
thyself  a  hundred  miles  off.  In  time  of  dearth  thou  thinkest: 
Where  shall  I  find  to  eat?  Thy  will  cannot  so  much  as 
give  thy  heart  the  smallest  comfort  in  these  times  of  need, 
but  the  longer  thou  strivest,  the  more  it  makes  thy  heart 
faint  and  feeble,  insomuch  that  it  is  afirighted  even  at  the 
rushing  and  shaking  of  a  leaf.  These  are  the  valiant  acts 
our  free-will  can  achieve. 

CCLXIII. 

Some  new  divines  allege,  that  the  Holy  Ghost  works  not 
in  those  that  resist  him,  but  only  in  such  as  are  willing  and 
give  consent  thereto,  whence  it  would  appear  that  free-will  is 
also  a  cause  and  helper  of  faith,  and  that  consequently  faith 
alone  justifies  not,  and  that  the  Holy  Ghost  does  not  alone 
work  through  the  word,  but  that  our  will  does  something 
therein. 

But  I  say  it  is  not  so;  the  will  of  mankind  works  nothing 
at  all  in  his  conversion  and  justification;  Non  est  efficiens 
causa  justificationis  sed  materialis  tantum.  It  is  the  matter 
on  which  the  Holy  Ghost  works  (as  a  potter  makes  a  pot  out 
of  clay),  equally  in  those  that  resist  and  are  averse,  as  in 
8t  Paul,     But  after  the  Holy  Ghost  has  wrought  in  the 


OF   FREE-inriLL.  121 

wills  of  such  resistants,  then  he  also  manages  that  the  will  "be 
consenting  thereunto. 

They  saj  and  allege  further,  That  the  example  of  St.  Paul's 
conversion  is  a  t>articular  and  special  work  of  Grod,  and 
therefore  cannot  be  brought  in  for  a  general  rule.  I  answer: 
even  like  as  St.  Faul  was  converted,  just  so  are  all  others 
converted;  for  we  all  resist  God,  but  the  Holy  Ghost  draws 
the  will  of  mankind,  when  he  pleases,  through  preaching. 

Even  as  no  man  may  lawfully  have  chüdren,  except  in  a 
state  of  matrimony,  though  many  married  people  have  no 
children,  so  the  Holy  Ghost  works  not  always  through  the 
word  but  when  it  pleases  him,  so  that  free-will  does  nothing 
inwardly  in  our  conversion  and  justification  before  God, 
neither  does  it  work  with  our  strength — ^no,  not  in  the  least,, 
unless  we  be  prepared  and  made  fit  by  the  Holy  Ghost. 

The  sentences  in  Holy  Scripture  touching  predestination, 
as,  ''  No  man  can  come  to  me  except  the  Father  draweth 
him,"  seem  to  terrify  and  afiOright  us;  yet  they  but  show  that 
we  can  do  nothing  of  our  own  strength  and  will  that  is 
^ood  before  Gt>d,  and  put  the  godly  also  in  mind  to  pray. 
When  people  do  this,  they  may  conclude  they  are  predes- 
tinated. 

Ah!  why  should  we  boast  that  our  free-wiU  can  do  aught 
in  man's  conversion?  We  see  the  reverse  in  those  poor 
people,  who  are  corporally  possessed  of  the  devil,  how  he 
rends,  and  tears,  and  spitefully  deab  with  them,  and  with 
what  difficulty  he  is  driven  out.  Truly,  the  Holy  Ghost 
alone  must  drive  him  out,  as  Christ  says:  *^  If  I,  with  the 
finger  of  God,  do  drive  out  devils,  then  no  doubt  the  kingdom 
of  Grod  is  come  upon  you."  As  much  as  to  say ;  If  the  king- 
dom of  Grod  shall  come  upon  you,  thea  the  devil  must  first 
te  driven  out,  for  his  kingdom  is  opposed  to  God's  kingdom,. 
as  ye  yourselves  confess.  Now  the  devil  will  not  be  driven 
bat  by  devils,  much  less  by  men,  or  by  man's  strength,  but 
anly  by  G^d's  spirit  and  power.  Hence,  if  the  devil  be 
not  driven  out  through  God's  finger,  then  the  kindom  of 
the  devil  subsists  there  ;  and  where  the  devil's  kingdom  is», 
there  is  not  God's  kingdom. 

And  again,  so  long  as  the  Holy  Ghost  comes  not  into  us, 
we  are  not  only  unable  to  do  anything  good,  but  we  are,  so 
long,  in  the  kingdom  of  the  devil,  and  do  what  is  pleasing, 
antohim. 


122  LUTHES'S    TABLE-TALK. 

:  What  could  St.  Fwd  have  done  to  be  fireedfiroia  the  deiril, 
though  all  the  people  on  earth  had  been  pieaeat  to  help  him? 
Truly,  nothio^  at  all;  he  was  fixced  to  do  and  mdkr  that 
which  the  devil,  hia  lord  and  master,  pleased  u&tii  oer 
bleaeed  Savioor  Christ  came»  with  divine  power. 

Now,,  if  he  could  not  be  qint  of  the  devil,  oorporafiy  from 
his.  body,,  how  ^ould  be  be  quit  of  him  fiptritnally  frouM  his 
soul,  thros^h  htsi  owb  will,  stren^h,  and  pow^  For  the 
soul  Was  the  eanse  why  the  body  was  possessed,  whidh  also 
was  a  puBiskmewt  for  sin.  It  is  a  matter  more  difficult  to 
be  (küvered  from  si»  thaa  from  the  punishment;  the  sonl 
is  always  heavier  possessed  thaa  the  body;  the  devil  leaves 
to  the  body  its  natoral  stvength  and  activity;  but  the  soul  he 
bereaves  c^  uofiderstandiiig',  reason,  and  power  as  we  see  in 
possessed  people. 

•  Let  us  mark  how  Christ  pictures  forth  the  devil.  He 
names  him  a  strong  giant  that  keeps  a  castle;  that  is,  the 
devil  has  not  only  the  w<»'ld  ij»  possession,  as  his  own  king- 
dom, but  he  fortifies  it  in  such  a  way  that  no  human  creature 
oan  take  it  from  him,  and  he  keeps  it  also  in  snch  subor- 
-dination  that,  he  does  even  what  he  wills  to  have  ^ne. 
Now,  as  much  as  a  castle  is  able  to  defend  itself  agamst  the 
tyrant  which  is  therein,  even  so  much  is  free-will  and  hmnan 
strength  able  ta  defend  itself  against  the  devH;  that  is,  no 
way  able  at  all.  And  even  as  the  castle,  must  first  be  over- 
come by  a  stronger  giant,  to  be  woa  from  the  tyrant,  even  so 
mankind  must  be  delivered  and  regained  from  the  devil 
through  Chrttt.  Hereby,  we  see  plainly  that  onr  doings  and 
righteousness  can  help  nothing  towards  our  d^veranoe»  but 
only  by  God's  grace  and  power. 

O!  how  excellent  and  comfortable  a  gospel  is  that,  in  which 
ocrr  Saviour  Christ  shows  what  a  loving  heart  he  bears 
towards  us  poor  sinners,  who  are  able  to  do  nothing  at  all 
for  onrselyes  to  our  salvation. 

For  as  a  silly  sheep  cannot  take  heed  to  itself,  that  it  err 
not,  nor  go  astray,  unless  the  shepherd  always  leads  it;  yea, 
and  when  it  has  erred,  gone  astray,  and  is  lost,  cannot  find 
the  right  way,  nor  come  to  the  shepherd,  but  the  shepherd 
must  go  aflter  it,  and  seek  until  he  find  it,  and  when  he  has 
found  it,  must  carry  it,  to  the  end  it  be  not  scared  from 
him  again,  go  astray,  or  be  torn  by  the  wolf:   so  neither 


OF  FKEE-WILL.  123 

ea&  we  belp  «mrselvesi  nor  «ttun  a  peaceful  eenscieneey 
nor  oatiun  the  devil,  deatb,  and  facU,  nnless  Chxnt  bim 
sdf  seek  and  c/H  us  tkrough  his  Wc^;  wad  when  we  are 
come  unto  him,  and  possess  the  true  faiftk»  jet  we  of  oar«» 
selves  are  not  able  to  keep  onrselTes  tbereiny  hoc  to  stand, 
onless  be  alwmjB  bold  ns  up  throfigb  bk  Word  and  spirift, 
seeii^  that  the  deril  ererirwbere  Bea  luikn^  for  «s,  like  a 
roaring  lie»,  sedkng  to  doTOur  ue^ 

I  fain  would  know  bow  he  who  knows  notbing  of  Grod, 
should  know  how  to  gorcra  bimaelf;  bow  b^  who  kr 
conceived  and  born  in  sin,  as  we  all  are,  and  is  by  nature  a 
child  of  wrath,  and  God's  enemj^  should  know  how  to  find 
the  right  way  and  to  remain  therein,  when,  as  Isaiah  says: 
"We  can  do  nothing  dsebut  go  astray."  How  is  it  possible 
we  should  defend  ourselves  against  the  devil,  who  is  a 
Prince  of  this  world,  and  we  his  prisoners,  when,  with  all  our 
strength,  we  are  not  able  so  mu<^  as  to  hinder  a  leaf  or  a 
fy  from  doing  us  hurt?  I  say,  bow  may  we  poor  miserable 
wretches  presume  to  boast  of  comfort,  belp^  and  cocmseL 
against.  God's  judgment,  bis  wratb  and  everlasting  death,, 
when  we  camiot  tc^l  wbidi  way  to  seek  belpy  or  eomforty  or 
counsely  no^  not  in  the  least  c^  our  corporal  necessities,,  as 
daily  experience  teaches  us,  either  for  ourselves  or  others? 

TberdTore»  tbo«  mayest  boldly  conclude^  that  as  Uttle  as  a 
sheep  can  help  itself,  but  must  needs  wait  for  all  assistance 
from  tbe  shepherd,  so  little,  yea,  much  less,  can  a  human 
creature  find  comfort,  help,  and  advice  of  himself,  in  cases 
pertainii^  to  salvation,  but  must  expect  and  wait  for  these 
only  from  God^  his  sb^herd,  who  is  a  tboctsand  times  more 
wining  to  do  every  good  thing  for  bis  sheep  than  any  tern-- 
pond,  shepherd  for  bis. 

Now,  seeing  that  btimao  natore,  tbroogh  ordinal  shi,  is 
wholly  spoiled  and  perverted,  outwardly  and  inwardly,  in 
body  and  soul,  where  is  then  free-will  and  human  strength? 
Where  human  traditions,  «nd  tbe  preachers  of  works,  who 
teadi  tbat  we  mist  make  üse  of  oor  own  abiMtiesy  and  by 
our  own  works  obtain  GodTs  graee,  and  sos  as  they  say,  be 
cbfldren  of  sakvalion?  O!  fooli^  false  doctrine! — ^for  we  «re 
altogetbor  unprepared  witb  our  abiHties,  with  our  strength 
and  works,  when  it  eooMs  to  tho  conbut,  to  stand  or  luM 
out.      How .  can  that  ntan  be  reeonetled  to  Qroäy  whom,  bo 


124  LÜTHER^S   TABLE-TALK. 

cannot  endure  to  hear,  but  flies  from  to  a  human  creature, 
expecting  more  love  and  favour  from  one  that  is  a  sinner, 
than  he  does  from  God.  Is  not  this  a  fine  free-will  for  recon« 
ciliation  and  atonement? 

The  children  of  Israel  on  Mount  Sinai,  when  God  gave 
them  the  Ten  commandments,  showed  plainly  that  human 
nature  and  free-will  can  do  nothing,  or  subsist  before  Grod ; 
for  they  feared  that  God  would  suddenly  strike  among  them, 
holding  him  merely  for  a  devil,  a  hangman,  and  a  tormentor, 
who  did  nothing  but  fret  and  fume. 


OF  THE  CATECHISM. 


ccLxiy. 


I  BELIEVE  the  words  of  the  apostles'  creed  to  be  the  work 
of  the  Holy  Ghost;  the  Holy  Spirit  alone  could  have  enun- 
ciated things  so  grand,  in  terms  so  precise,  so  expressive,  so 
powerful.  No  human  creature  could  have  done  it,  nor  all  the 
human  creatures  of  ten  thousand  worlds.  This  creed,  then, 
should  be  the  constant  object  of  our  most  serious  attention. 
For  myself,  I  cannot  too  highly  admire  or  venerate  it, 

CCLXV. 

The  catechism  must  govern  the  church,  and  remain  lord 
and  ruler;  that  is,  the  ten  commandments,  the  creed,  the 
Lord's  prayer,  the  sacraments,  &c.  And  although  there  be 
many  that  set  themselves  against  it,  yet  it  shall  stand  fast, 
and  keep  the  pre-eminence,  through  him  of  whom  it  is 
written,  "  Thou  art  a  priest  for  ever:"  for  he  will  be  a 
priest,  and  will  also  have  priests,  despite  the  devil  and  all  his 
instruments  on  earth. 

CCLXVI. 

Sermons  very  little  edify  children,  who  learn  little  thereby: 
it  is  more  needful  they  be  taught  and  well  instructed  in 
schools,  and  at  home  that  they  be  heard  and  examined  what 
they  have  learned;  this  way  profits  much;  'tis  very  weari- 
some, but  very  necessary.  The  papists  avoid  such  pains, 
80  that  their  children  are  neglected  and  forsaken. 


OP  THE   CATECHISM«  126 

CCLXVII. 

Ill  the  catechism,  we  have  a  very  exact,  direct,  and  short 
waj  to  the  whole  Christian  religion.  For  Grod  himself  gave 
the  ten  commandments,  Christ  himself  penned  and  taught  the 
Lord's  prayer,  the  Holy  Ghost  brought  together  the  articles 
of  faith«  These  three  pieces  are  set  down  so  excellently, 
that  never  could  anything  have  been  better;  but  thoy  are 
slighted  and  contemned  by  us  as  things  of  small  value,  because 
the  little  children  daily  say  them. 

The  catechism  is  the  most  complete  and  best  doctrine,  and 
therefore  should  continually  be  preached;  all  public  sermons 
should  be  grounded  and  built  thereupon.  I  could  wish  we 
preached  it  daily,  and  distinctly  read  it  out  of  the  book.  But 
our  preachers  and  hearers  have  it  at  their  fingers'  ends;  they 
have  already  swallowed  it  all  up;  they  are  ashamed  of  this 
slight  and  simple  doctrine,  as  they  hold  it,  and  will  be  thought 
of  nigher  learning.  The  parishioners  say:  Our  preachers 
fiddle  always  one  tune;  they  preach  nothing  but  the  cate- 
chism, the  ten  commandments,  the  creed,  the  Lord's  prayer, 
baptism,  and  the  Lord's  supper;  all  which  we  know  well 
enough  already,  but  the  catechism,  I  insist,  is  the  right 
Bible  of  the  laity,  wherein  is  contained  the  whole  sum  of 
Christian  doctrine  necessary  to  be  known  by  every  Chris- 
tian for  salvation. 

First,  there  are  the  ten  commandments  of  God,  Doctrina 
Doctrinarumy  the  doctrine  of  all  doctrines,  by  which  God's  will 
is  known,  what  God  will  have  of  us,  and  what  is  wanting 
in  us.  Secondly,  there  is  the  confession  of  faith  in  God  and  in 
our  Lord  ffesus  Christ;  Historia  Historiarum,  the  history 
of  histories,  or  highest  history,  wherein  are  delivered  unto 
us  the  wonderful  works  of  the  divine  Majesty  from  the  be- 
ginning to  all  eternity;  how  we  and  all  creatures  are  created 
by  God;  how  we  are  delivered  by  tl^  Son  of  God  through 
his  humanity,  his  passion,  death,  and  resurrection;  and  also 
how  we  are  renewed  and  collected  together,  the  one  people 
of  God,  and  have  remission  of  sins  and  everlasting  life. 

Thirdly,  there  is  the  Lord's  prayer.  Oratio  Orationum,  the 
prayer  above  all  prayers,  a  prayer  which  the  most  high 
Master  taught  us,  wherein  are  comprehended  all  spiritual 
and  temporal  blessings,  and  the  strongest  comforts  in  all 
trials,  temptations,  and  troubles^  even  in  the  hour  of  death. 


ltK6  LirrHEft'S   TABLE-TALK. 

Fourthly,  there  are  the  blessed  sacraments,  CerimoniiP 
Ckrimtmiantm^  the  highest  oeremoaies,  which  God  himself 
lias  imstitiilied  and  ordained,  and  therein  assured  us  of  his 
grace.  We  should  esteem  anid  love  the  catechtsn,  for  ther^n 
is  die  ancieiii^  poie,  divine  doctrine  of  die  CShiistian  church. 
And  whatsoever  is  contrary  thereunto  is  new  and  fabe  doc* 
trine,  thoqgh  it  have  ever  so  glorious  a  show  and  lustre,  and 
we  must  tdke  good  heed  how  we  meddle  therewith.  In  all 
my  youth  I  never  heard  any  preachit^»  either  of  the  ten 
OQDuaandments,  or  ^  the  Lord's  prayer« 

Future  heresies  will  darken  this  lights  bat  now  we  have 
the  catechism,  God  be  praised,  purer  in  the  pulpits,  than  has 
been  ior  the  last  thousand  years.  So  much  couki  not  be 
ooUected  out  of  all  the  books  of  Üie  fatha:;^  as,  bj  God's 
graoe,  is  now  taught  out  of  the  Mttle  catechism.  I  only  read  in 
the  Bible  at  Erfurt,  in  the  monastery;  and  God  then  wonder- 
fully wioi^fal^  oontrary  to  all  human  expeetation,  so  that  I  was 
constrained  to  d^mrt  from  Erfurt,  and  was  ealled  to  Witten- 
berg, wh«^  under  God,  I  gave  the  devil,  i^  pope  of  Borneo 
such  a  blow,  as  no  emperor,  king,  or  potenlsate  couhl  have 
given  him;  yet  it  was  not  J«  but  God  by  me,  his  poor,  weak, 
and  unworthy  instrument 

ccLXVin. 

The  Decalogue — ^that  is,  the  ten  commandments  of  God, 
are  a  looking  glass  and  brief  sum  of  all  virtues  and  doctrines, 
both  how  we  ought  to  behave  towards  God  and  also  towards 
our  neighbour;  that  is,  towards  all  mankind. 

There  never  was  at  any  time  wrilten  a  more  esculent, 
complete,  or  oooipendious  hack  of  virtues. 

CCLXIX. 

God  says:  *'  I  the  Lord  thy  Grod  am  a  jealous  God."  Now, 
Grod  is  jealous  two  manner  of  wi^s;  first,  God  is  angry  as 
one  that  is  jealous  of  them  that  fall  from  hhu,  and  become 
false  and  treacherous,  that  prefer  the  creature  before  the 
Creator;  that  build  upon  the  £Eivours  ai  the  great;  that  de- 
pend up<m  their  friends,  upon  their  own  power — riches, 
arts,  wisdom,  &c.;  that  forsake  the  righteousness  pf  faith^ 
and  conteam  it,  and  iviü  be  justified  and  saved  by  and 
through  their  own  good  works.  God  is  also  vehemently  angiy 
with  those  that  boast  and  brag  of  their  power  and  strength;  as 
we  see  in  Sennacherib,  king  of  Assyria,  who  boasted  of  his 


.  OB  TRB   CATECHIBM.  127 

gteat  power,  aad  thought  utterly  to  destroy  Jermalein.  Lihe» 
wise  in  kmg  Sftid,  who  also  thought  to  defend  and  keep  Üie 
kingdom  thsongh  his  strength  and  pow^ ,  and  to  pass  it  on 
to  his  children,  when  he  had  suppressed  David  and  rooted  him 
out. 

SeoomaLj,  Grod  is  jeoions  lor  them  that  iove  him  and  highly 
esleem  his  word;  such  God  lores  again,  defends,  and  keeps 
as  the  apple  of  his  ^e,  and  resists  their  adversaries,  heating 
them  ba^  that  they  are  not  able  to  pei^ofnn  what  they  in- 
toided.  Therefore,  tfais  word  je^ous  oomprehends  both 
batred  and  love,  revei^  and  protoction;  for  which  cause  it 
requires  both  fear  and  faith;  f^,  that  w«  provoke  not  God 
to  anger,  or  work  his  displeasure;  fsdth,  that  in  trouble  we 
beheve  be  will  help,  Booinifa,  and  defend  ns  in  this  Hfe,  and 
wiU  pardexa  and  f<»*gm  »s  onr  sins,  and  fbr  Ohrist*s  sake 
preserve  ns  to  life  everiastii^.  For  faith  must  rule  and  go- 
vem,  in  and  ov«r  all  Üiings,  both  spiritual  and  temporal;  the 
heart  must  bd^eve  most  certainly  that  God  looks  upon  ns, 
loves,  helps,  and  wiü  not  forsake  us,  as  the  Psaha  says:  ^  Call 
upon  me  in  the  time  of  tnmble,  so  will  I  deliver  thee,  and 
thou  fiiialt  praise  me,"  &c.  Also,  *^  The  Lord  is  nigh  unto 
all  those  that  call  upon  him;  yea,  all  that  call  upon  him  faith-^ 
fully."  And,  "  He  that  calleth  upon  the  name  of  the  Lord, 
shall  be  saved." 

Further,  the  Lord  says:  "  And  will  visit  the  sins  of  the 
fathers  upcm  the  childreu,  unto  the  third  and  fourth  genera- 
tion," &c.  This  is  a  terrible  word  of  threatening,  which  j  ustly 
affirights  our  hearts,  and  stirs  up  fear  in  us.  It  is  quite  con- 
trary to  our  reason,  for  we  conceive  it  to  be  a  very  unjust  pro- 
cee^g,  that  the  children  and  posterity  should  be  punished  for 
their  fathers  and  forefathers'  offences.  But  forasmuch  as  God 
has  so  deereed,  and  is  pleased  so  to  proceed,  therefore  our  duty 
is  to  know  and  acknowledge  that  he  is  a  just  God,  and  that  he 
wrongs  none.  Seeing  that  these  fearful  threatenings  are  con- 
trary to  our  understanding,  Üierefore  flesh  and  blood  regard 
them  not,  but  cast  them  in  the  wind,  as  though  they  signified 
no  more  than  the  hissing  of  n  goose.  But  we  that  are  true 
Christians  believe  the  same  to  be  certain,  when  the  Holy 
Ghost  touches  our  hearts,  and  that  this  proceeding  is  just  and 
light,  and  therc/by  we  stand  in  the  fear  of  God.  Here  again 
we  may  see  what  man's  free-will  can  do,  in  that  it  under- 
stands and  fears  nothing.     If  we  did  but  feel  and  know  how 


128  LÜTHER*S   TABLE-TALK. 

-earnest  a  tlireatening  this  is,  we  sbould  for  fear  instantly  fall 
down  dead;  and  we  have  examples,  as  where  God  said:  that 
for  the  sins  of  Manasseh  he  will  cast  the  people  into  miserable 
captivity. 

But  some  may  argue:  Then  I  see  well  that  the  posterity 
have  no  hope  of  grace  when  their  parents  sin.  I  answer: 
Those  that  repent,  from  them  is  the  law  taken  away  and 
abolished,  so  that  their  parents'  sins  do  not  hurt  them:  as 
the  prophet  Ezekiel  says:  *'  The  son  shall  not  bear  the  ini- 
quity of  the  father;"  yet  God  permits  the  external  and  cor- 
poral punishment  to  go  on,  yea,  sometimes  over  the  penitent 
children  also  for  examples,  to  the  end  that  others  may  fly 
from  sin  and  lead  a  godly  life. 

^^  But  he  will  do  good,  and  be  merciful  unto  thousands,''&c. 
Tliis  is  a  great,  a  glorious,  and  comfortable  promise,  far  sur- 
passing all  human  reason  and  understanding,  that,  for  the  sake 
of  one  godly  person,  so  many  should  be  partakers  of  undeserved 
blessings  and  mercies.  For  we  And  many  examples,  that  a  mul- 
titude of  people  have  enjoyed  mercies  and  benefits  for  the  sake 
of  one  godly  man;  as  for  Abraham's  sake,  many  people  were 
preserved  and  blessed,  as  also  for  Isaac's  sake;  and  for  the 
sake  of  Naaman  the  whole  kingdom  of  Assyria  was  blessed 
of  God. 

To  love  God  is,  that  we  certainly  hold  and  believe  that 
God  is  gracious  unto  us,  that  he  hdps,  assists,  and  does  us 
good«  Therefore,  love  proceeds  from  faith,  and  God  requires 
faith,  to  believö  that  he  promises  all  good  unto  us. 

CCLXX. 

The  first  commandment  will  stand  and  remain,  that  God 
is  our  God;  this  will  not  be  accomplished  in  the  present,  bat 
in  the  life  everlasting.  All  the  other  commandments  will 
cease  and  end;  for,  in  the  life  to  come,  the  world  will  cease 
and  end  together  with  all  external  worship  of  God,  all  world 
policy  and  government;  only  God  and  the  first  commandment 
will  remain  everlastingly,  both  here  and  there. 

We  ought  well  to  mark  with  what  great  diligence  and  ability 
Moses  handles  the  first  commandment,  and  explains  it.  He 
was  doubtless,  an  excellent  doctor.  David  afterwards  was  a 
gate  or  a  door  out  of  Moses.  For  he  had  well  studied  in 
Moses,  and  so  he  became  a  fine    poet   and    orator;  the 


OF  THE  LAW  AMD  THE  GOSPEL.  129 

Pnlms  are  altogether  syllogisms,  or  concluding  sentences  out 
of  the  first  commandment.  Major,  the  first,  is  God's  Word 
itself;  Minor,  the  second,  faith.  The  conclusion  is  the  act» 
work,  and  execution,  so  that  it  is  done,  as  we  believe.  As, 
Major  :  Misericors  Dens,  respudt  miseros  ;  Minor  :  Ego  sum 
mser;  Concltisio;  Ergo  Deus  me  qtioque  respicit. 

When  we  believe  tiie  first  commandment,  and  so  please 
God,  then  all  our  actions  are  pleasing  unto  him.  If  thou 
Nearest  his  Word,  if  thou  prajest,  mortifiest  thyself,  then 
sajs  God  unto  thee:  I  am  well  pleased  with  what  thou  doest. 
Moreover,  when  we  observe  the  first  commandment,  then 
that  placet  goes  through  all  the  other  commandments  and 
works.  Art  thou  a  Christian?  wilt  thou  marry  a  wife?  wilt 
thou  buy  and  sell?  wilt  thou  labour  in  the  works  of  thy 
vocation?  wilt  thou  punish  and  condemn  wicked  and  un- 
godly wretches?  wilt  thou  eat,  drink,  sleep?  &c.  God  says 
continually;  Placet. 

But  if  thou  keepest  not  the  first  conmiandment,  then  says 
God  to  all  thy  works  and  actions,  Non  placent^  they  please 
me  not.  Christ  takes  the  first  commandment  upon  himself, 
where  he  says:  "He  that  honoureth  me,  honoureth  the 
Father;  he  that  honoureth  not  the  Son,  honoureth  not  the 
Father." 


OF  THE  LAW  AND  THE  GOSPEL. 

GCLXXI. 

We  must  reject  those  who  so  highly  boast  of  Moses's 
laws,  as  to  temporal  affairs,  for  we  have  our  written  imperial 
and  country  laws,  under  which  we  live,  and  unto  which  we 
are  sworn.  Neither  Naaman  the  Assyrian,  nor  Job,  nor 
Joseph,  nor  Daniel,  nor  many  other  good  and  godly  Jews, 
observed  Moses's  laws  out  of  their  country,  but  those  of  the 
Gentiles  among  whom  they  lived. 

Moses's  laws  bound  and  obliged  only  the  Jews  in  that 
place  which  God  made  choice  of.  Now  they  are  free.  If  we 
should  keep  and  observe  the  laws  and  rites  of  Moses,  we 
must  also  be  circumcised,  and  keep  the  Mosaical  ceremonies; 


180  LÜTRBR*S  TABLE-TALK. 

far  there  is  no  diiference;  he  that  holds  one  to  be  nu^^j,,,>^j, 
must  hold  the  rest  so  too.  Therefore  let  us  lea^e  Moees 
to  his  laws»  excepting  onlj  the  MoraHoy  irhidi  Grod  has 
planted  in  nature,  as  the  ten  commandments,  iviäch  coaeem 
God's  tme  worshipping  and  service  and  a  dTÜ  life. 


The  particiikr  and  ooty  cxffice  of  the  kw  is,  as  St.  Pftol 
teaches,  tiliat  transgressions  therebj  should  be  aeknowlec^ed; 
for  it  was  added,  because  of  transgressions,  till  the  seed 
should  come,  to  whom  the  promise  was  made.  Hiese  are 
the  express  and  plain  words  of  St.  Paul;  therefore  we 
trouble  not  ours^es  with  what  the  papists  allege  to  the 
contrary,  and  spin  out  of  human  reason,  eztoUii^  the  main- 
tainers  and  seemii^  observers  of  Moses's  law. 

ccLXxin. 

God  gives  to  the  emperor  the  sword,  the  emperor  delivers 
it  to  the  judge,  and  causes  thieves,  murderers,  &c.,  to  be 
pimished  and  executed.  Afterwards,  when  Grod  pleases,  he 
takes  the  sword  from  the  emperor  again;  even  so  does  Gk>d 
touching  the  law;  he  leaves  it  to  the  devil,  and  permits  lum 
therewith  to  affright  sinners. 

CCLXXIV. 

The  law  is  used  two  ways:  first,  for  this  worldly  life, 
because  God  has  ordained  all  temporal  laws  and  statutes  to 
prevent  and  hinder  sin.  Bat  here  some  one  may  object:  If 
the  law  hinder  sin,  then  it  also  justifies.  I  answer:  Oh!  no, 
this  does  not  follow;  that  I  do  not  murder,  conmiit  adultery, 
steal,  &c.,  is  not  because  I  love  virtue  and  righteousness,  but 
because  I  fear  the  hangman,  who  threatens  me  with  the 
gallows,  sword,  &c  It  is  the  hangman  that  hinders  me  frossL 
sinning,  as  chains,  ropes,  and  strong  bands  hinder  hears, 
lions,  and  other  wi^  beasts  from  tearing  and  rending  in 
pieces  all  that  come  in  their  way. 

Hence  we  may  understand.  That  the  same  can  be  no 
righteousness  that  is  performed  out  of  fear  of  the  curse,  but 
sin  and  unrighteousness;  for  the  law  Innds  mankind,  who  by 
nature  are  prone  to  wickedness,  that  they  do  not  sin,  aa 
wiDingly  they  would. 

Therefore  this  is  the  first  point  concerning  the  law,  tiiat  it 


OF  THE  LAW  AND  THE  GOSPEL.  131 

aHUt  be  used  to  deter  the  ungodly  from  their  wicked  and 
mischievous  intentions.  For  the  deYÜy  who  is  an  abbot  and 
piince  of  this  world,  aUores  people  to  work  aQ  manner  of  sin 
and  wickedness;  wherefore  Grod  has  ordained  magistrates, 
dders^  achoolmastersy  laws  and  statutes,  to  the  end,  if  they 
can  do  no  more,  that  at  least  they  may  bind  the  daws  of  the 
derily  and  hinder  him  from  raging  and  swelling  so  powerfnlly 
in  those  who  are  his,  according  to  his  will  and  pleasure. 

Secondly,  we  use  the  law  spiritoaHy,  as  thns:  To  make 
tnnsgressioBS  seem  greater,  as  St  Paal  soys,  or  to  reveal 
and  diaeoirer  to  people  their  sins,  bHndnesi^  acnd  ni^odly 
doings,  wherein  they  were  concehred  and  bom;  namely,  that 
they  are  ignorant  of  God,  and  are  his  enemies,  and  therefbxe 
have  justly  deserred  death,  heU,  God's  judgments^  hb  erer- 
lasting  wrath  and  indLgnation.  Bat  the  hypocritical  sophistü  in 
uBiversitieaknownoilangthereai^  neither  do  those  who  are  of 
oyimon  that  they  are  justified  by  the  law  and  their  own  works. 

But  to  the  end  Üoit  God  might  pot  to  süence^  saMxther, 
suppseafi,  and  beat  down  to  the  ground  these  misdderoQS  and 
furious  beasts,  he  has  sqppointed  and  ordained  a  particular 
Hercules  with  a  club,  powerfully  to  lay  hold  on  such  beasts, 
take  them  captive,  strike  them  down,  and  so  despatch  them 
out  of  the  way;  that  is,  he  gare  the  law  upon  the  hill  of 
l^ai,  with  such  fearfal  thundering  and  lightning,  that  all 
people  thereat  were  amazed  and  affiri^ited. 

!U  is  exceeding  necessaiy  for  us  to  know  this  use  of  the 
law.  For  he  that  is  not  an  open  and  a  public  murderer,  an 
adulterer,  or  a  thief,  holds  hims^  to  be  an  upright  and  godly 
Bum;  as  did  the  Pharisee^  so  blinded  and  possesMd  spiritually 
of  the  devil,  that  he  could  neither  aee  nor  feel  his  sins^  nor 
his  miserable  case^  but  exalted  himsdf  touching  Idb  good 
vorks  and  deserts.  Such  hypocrites  and  hai^bty  saints  can 
God  by  no  bett^  means  humble  and  soften,  than  by  and  through 
the  law;  for  that  is  the  right  club  (»r  hammer,  the  thunder-ckqp 
finm  heaven,  the  axe  of  God's  wrath,  that  strikes  through,  beats 
down,  and  batters  such  stock-blind,  hardened  hypocrites. 
For  ^bis  cause,  it  is  no  small  matter  that  we  should  rightly 
understand  what  the  law  is,  wher^o  it  serves,  and  what  is  its 
proper  work  and  <^^e.  We  do  not  reject  the  law  and  the 
wodks  thereof,  but,  on  the  contrary,  confirm  them,  and  teach 
that  we  ou^  to  do  good  works,  and  that  the  law  is  very  good 

k2 


132  Luther's  table-talk. 

and  profitable,  if  we  merely  give  it  its  right,  and  keep  it  to 
its  own  proper  work  and  office. 

The  law  opens  not  nor  makes  visible  God's  grace  and 
mercy,  or  the  righteousness  whereby  we  obtain  everlasting 
life  and  salvation;  but  our  sins,  our  weakness,  death,  Grod's 
wrath  and  judgment. 

The  light  of  the  gospel  is  a  far  different  manner  of  light,  en- 
lightening afirighted,  broken,  sorrowful,  and  contrite  hearts, 
and  reviving,  comforting,  and  refreshing  them.  For  it  declares 
that  God  is  merciful  to  unworthy,  condemned  sinners,  for  the 
sake  of  Christ,  and  that  a  blessing  thereby  is  presented  unto 
them  who  believe;  that  is,  cn^ce,  remission  of  sins,  righteous- 
ness, and  everlasting  life. 

When  in  this  way  we  distinguish  the  law  and  the  gospel, 
then  we  attribute  and  give  to  each  its  right  work  and 
office.  Therefore,  I  pray  and  admonish  all  lovers  of  godli- 
ness and  pure  religion,  especially  those  who  in  time  are  to  be 
teachers  of  others,  that  with  highest  diligence  they  study  this 
matter,  which  I  much  fear,  after  our  time,  will  be  darkened 
again,  if  not  altogether  extinguished. 

CCLXXV. 

Never  was  a  bolder,  harsher  sermon  preached  in  the  world 
than  that  wherein  St.  Paul  abolished  Moses  and  his  law,  as 
insufficient  for  a  sinner's  salvation. 

Hence  the  continual  dissension  and  strife  which  this  apostle 
had  with  the  Jews.  And  if  Moses  had  not  cashiered  and  put 
himself  out  of  his  office,  with  these  words:  "  The  Lord  thy 
God  will  raise  up  unto  thee  another  prophet  out  of  thy 
brethren,  him  shalt  thou  hear;"  who  then  would  or  could 
have  believed  the  gospel,  and  forsaken  Moses? 

Hence  the  vehement  accusation  brought  by  the  worthy 
Jews,  who  suborned  certain  men  to  accuse  the  beloved 
Stephen,  saying:  "We  have  heard  him  speak  blasphemous 
woi^ds  against  Moses  and  against  God."  Likewise,  *^  This 
man  ceaseth  not  to  speak  blasphemous  words  against  the  holy 
place  and  the  law,"  &c.  For  to  preach  and  teach  that  the 
observing  of  the  law  was  not  necessary  to  salvation,  was  to  the 
Jews  as  horrible,  as  though  one  should  stand  up  and  preach 
among  us  Christians :  Christ  is  not  the  Lamb  of  God,  that 
taketh  away  the  sins  of  the  world.  St.  Paul  could  have  been 
content  they  had  kept  and  observed  the  law,  had  they  not 


OF  THE  LAW  AND  THE  GOSPEL.  133 

asserted  it  was  necessary  to  salvation.  But  the  Jews  would 
no  more  endure  this,  than  the  papists,  with  their  fopperies, 
will  now  endure  that  we  hold  and  observe  the  ceremonies,  so 
that  every  one  shall  be  at  liberty  either  to  observe  or  not 
observe  them,  according  as  occasion  serves,  and  that  the 
conscience  therein  may  not  be  bound  or  ensnared,  and  that 
God's  Word  freely  be  preached  and  taught.  .  But  Jews  and 
papists  are  ungodly  wretches;  they  are  two  stockings  made 
of  one  piece  of  cloth. 

CCLXXVI. 

Moses  with  his  law  is  most  terrible ;  there  never  was  any 
equal  to  him  in  perplexing,  affrighting,  t)rrannizing,  threaten- 
ing, preaching,  and  thundering;  for  he  lays  sharp  hold  on  the 
conscience,  and  fearfully  works  it,  but  all  by  God's  express 
conunand.  When  we  are  affrighted,  feeling  our  sins,  God's 
wrath  and  judgments,  most  certainly,  in  the  law  is  no  justifi- 
cation; therein  is  nothing  celestial  and  divine,  but  'tis  al- 
together of  the  world,  which  world  is  the  kingdom  of  the 
devil.  Therefore  it  is  clear  and  apparent  that  the  law  can  do 
nothing  that  is  vivifying,  saving,  celestial,  or  divine;  what  it 
does  is  altogether  temporal;  that  is,  it  gives  us  to  know  what 
evil  is  in  the  world,  outwardly  and  inwardly.  But,  besides 
this,  the  Holy  Ghost  must  come  over  the  law,  and  speak 
thus  in  thy  heart :  God  will  not  have  thee  affright  thyself  to 
death,  only  that  through  the  law  thou  shouldest  know  thy 
misery,  and  yet  not  despair,  but  believe  in  Christ,  who  is  the 
end  of  the  law  for  righteousness. 

CCLXXVII. 

St.  Paul  now  and  then  speaks  scornfully  of  the  law,  but 
he  means  not  that  we  should  contemn  the  law;  he  would 
rather  we  should  esteem  and  hold  it  precious.  But  where  he 
teaches  how  we  become  justified  before  God,  it  was  necessary 
for  him  so  to  speak;  for  it  is  far  another  thing  when  we  talk 
how  we  may  be  justified  before  God,  than  when  we  talk  about 
the  law.  When  we  have  in  hand  the  righteousness  that  justi- 
fies before  God,  we  cannot  too  much  disdain  or  undervalue 
the  law. 

The  conscience  must  have  regard  to  nothing  but  Christ; 
wherefore  we  must,  with  all  diligence,  endeavour  to  remove 
Moses  with  his  law  far  from  us  out  of  sight,  when  we  intend 
to  stand  justified  before  God. 


1<34  Luther's  tabls-tale. 

cclxxvui. 

It  is  imposeible  for  thj  human  Btrength,  whosoever  €boa 
«rty  without  GodTe  assistance,  when  Moses  sets  upon  tltee  wiäi 
his  law,  accuses  and  threatens  thee  with  God's  wrath  and  dealh« 
to  possess  such  peace  aa  if  no  law  or  sin  had  ever  been. 

Wbea  thou  feelest  the  terror  of  the  law,  thou  majest  Baj 
thus:  Madam  Law!  I  have  no  lime  to  hear  you  speak;  joor 
language  is  very  rough  and  unfriendly;  I  would  have  you 
know  that  your  reign  is  over,  therefore  I  am  now  free,  I  will 
endure  your  bondage  no  longer«  When  we  thus  address  the 
law,  we  shall  find  the  difference  between  the  law  of  grace  and 
the  law  of  tiaiuQdering  Moses;  and  how  great  a  divine  aod 
celestial  gift  it  is  to  hope  agdnst  hope,  when  there  seems 
nothing  to  hope  for;  and  bow  true  the  sjpeech  of  Sl  Paul  is, 
where  he  says:  "  Through  £ai1h  in  Chnst  we  are  justified, 
and  not  through  the  works  of  the  law."  When,  indeed, 
justification  is  not  the  matter  in  hand,  we  ought  highly  to 
esteem  the  law,  extol  it,  and  with  St  Paul,  call  it  good,  troe^ 
spiritual,  and  divine,  as  in  truth  it  is. 

God  will  keep  his  Word  through  the  writing-pen.  upon 
earth;  the  divines  are  the  heads  or  quills  of  the  pen«,  the 
lawyers  the  stumps.  If  the  world  will  not  keep  the  heads 
and  quills,  that  is,  if  they  wiU  not  hear  the  divines,  thej  must 
keep  the  stomps,  that  is,  they  must  hear  the  lawyer«,  who 
will  teach  them  manners. 

CCLXXIX. 

I  will  have  none  of  Moses  with  his  law,  for  he  is  an  enemy 
to  my  Lord  and  Saviour  Christ  If  Moses  will  go  to  law  with 
zae,  I  will  give  him  his  despatch,  and  say:  Here  stands  Christ 

At  the  day  of  judgment  Moses  will  doubtless  lodk  upon 
me,iHid  i»ay;  Thou  didst  understand  me  rightly,  «ad  didatwdl 
disiiiigutsh  between  m&  and  the  law  of  fiuth;  therefare  we  are 
now  friends. 

We  BMist  reject  the  law  when  it  seeks  to  affiright  the  con- 
sde&ce,  and  when  we  &el  God's  anger  against  our  sins,  then 
we  must  eat,  drink,  sleep,  and  be  cheerful,  to  spite  the  devJ3L 
But  human  wisdom  is  more  inclined  to  understand  the  ]aw«f 
Moses,  than  the  law  of  the  gospeL     Old  Adam  will  not  out 

Together  with  the  law,  Satan  torments  the  cooscieDQB  hf 
^eturing  Christ  before  our  eyes,  as  an  uigry  and  stem  judgCf 
saying:  God  is  an  enemy  to  sinners,  &r  he  is  a  just  G«d; 


OF   THJB   LAW   AND  THE   GOSPEL.  135 

thoa  art «  simaer,  therefi»re  God  is  thj  enemj.  Hereat  is  the 
eonsdence  dejectecl,  beaten  down,  and  taken  captire.  Now 
he  that  ca&  make  a  true  diifer^ice  in  this  case,  will  say: 
Devil!  thou  art  deceived,  it  is  not  so  as  thou  pretendest;  for 
Gktd  is  not  an  enemj  to  all  sinners,  but  only  to  the  ungodly 
aad  impotent  sinners  and  persecutors  of  his  woard.  For 
ereaassia  is  twofold,  even  so  is  righteousness  two-fold  also. 

CCLXXX, 

Two  learned  men  came  to  me,  and  asked  whether  the  law 
of  Grod  revealed  sin  to  people  without  the  particular  motion 
of  the  Holy  Ghost?  the  one  affirming  that  it  was  so,  the  other 
denying  it.  The  first  would  prove  his  opinion  <mt  of  St.  Paul, 
▼here  he  says:  ^'  By  the  law  k  the  knowledge  of  sin:"  but 
tbe  other  alleged,  that  this  was  the  work  and  office  of  the 
Holy  Ghost  through  die  law;  for  many  heard  the  preaching 
oCthe  law,  and  3ret  did  not  aduiowledge  ihmr  sins. 

I  answered  them:  Ye  are  both  in  the  right  if  ye  well  under- 
stood one  another;  your  difference  ocmfosts  only  in  words; 
for  ^  law  must  be  understood  two  manner  of  ways;  first,  as 
a  law  deBcribed  and  heard;  when  it  reveals  not  the  strength  or 
tlse  sting  of  sin,  it  goes  in  at  <me  ear  and  out  at  Ihe  other;  it 
BeHher  touches  nor  strikes  the  heart  at  all. 

Secondly,  when  the  law  is  taught,  and  the  Holy  Ghost 
comes  thereunto,  touches  ihe  heart,  and  gives  strength  to  the 
woid,  and  üie  heart  confesses  sin,  feds  Giod's  wrath,  and 
says:  Ah!  this  conoems  me;  I  have  sinned  against  God,  and 
bve  clfended.  Then  the  law  has  well  and  rightly  finished  its 
workftod  office. 

Afiber  these  came  a  third,  and  said:  'tis  one  matter  to  be 
simply  a  law,  and  another  to  be  God's  law ;  lor  the  law  of  God 
Bnist  always  have  its  c^eration  and  strength,  whieh  the  law  of 
man  has  not.     To  him  I  made  this  answer: 

The  law  must  be  distinguished,  understood,  and  divided 
Aree-fold:  first,  a  written  law,  second,  a  verbal,  third,  a 
spiritual  law.  The  written  law,  which  is  written  in  the  boiak, 
is  like  a  block,  which,  without  motion,  remains  lying;  that  law 
does  Dothing  except  we  read  therein.  The  verbal  law  reveals 
od  abawB  sin;  yea,  in  the  ungodly;  for  when  adultwers  hear 
tlie  Beventh  commandment,  *^  Thou  shalt  not  commit  adul- 
tery," then  tiiey  understand  that  this  reproves  them;  but 
^7  either  contemn  it,  or  else  they  persecute  those  by  whom 


136  luthek's  table-talk. 

tbej  are  reproved.  But  the  spiritual  law  cannot  be  witlioiit 
the  motion  of  the  Holy  Ghost,  which  touches  the  heart,  and 
moves  it,  so  that  a  man  not  onlj  ceases  to  persecute,  but  has 
sorrow  for  sins  committed,  and  desires  to  be  better. 

The  same  person  urged:  St.  Paul  says,  that  the  -word 
works  in  the  hearers;  I  answered:  the  word  which  in  that 
place  St.  Paul  speaks  of,  must  be  understood  of  the  gospel; 
for  even  that  word,  whether  written  or  verbal,  taught  or 
preached,  does  nothing  without  the  Holy  Ghost,  which  must 
kindle  it  in  their  hearts,  reviving  and  strengthening  them. 

CGLXXXI. 

Every  law  or  commandment  contains  two  profitable  points; 
first,  a  promise;  second,  a  threatening;  for  every  law  is,  or 
should  be,  good,  upright,  and  holy,  Rom.  vii.     It  commands 
that  which  is  good,  and  forbids  that  which  is  evil:  it  rewards  and 
defends  thegood  and  godly,  but  punishes  and  resists  the  wicked; 
as  St.  Paul  says:  '^  Bulers  are  not  a  terror  to  good  works,  but  to 
the  evil.   Wilt  thou  then  not  be  afraid  of  the  power?  do  that 
which  is  good."  And  St.  Peter:  "  For  the  punishment  of  evil- 
doers, and  for  the  praise  of  them  that  do  welL"  And  the  impe- 
rial laws  teach  the  same.   Now,  seeing  there  are  promises  and 
threatenings  in  temporal  laws,  how  much  more  so  are  they 
fitting  in  God's  laws,  which  require  upright  faith«  The  empe- 
ror's laws,  indeed,  require  faith,  true  or  feigned;  for  those  who 
do  not  fear  or  believe  that  the  emperor  will  punish  or  protect, 
observe  not  his  laws,  as  we  see,  but  those  observe  them  that  fear 
and  beheve,  whether  from  the  heart  or  not.    Now,  where  in 
Scripture  there  is  a  promise  without  the  law,  there  faith  only 
is  necessary:  as,  when  Abraham  was  promised  that  his  seed 
should  multiply  as  the  stars  of  heaven;  he  was  not  commanded 
at  that  time  to  accomplish  any  work,  but  he  heard  of  a  work 
which  God  would  accomplish,  and  which  he  himself  was  not 
able  to  do.  Thus  is  Christ  promised  unto  us,  and  is  described 
to  have  done  a  work  which  we  cannot  do;   therefore  in  this 
case,  faith  is  needful  for  us,  because  by  works  we  cannot 
take  hold  thereof. 

CCLXXXII. 

The  law,  with  its  righteousness,  is  like  a  cloud  without  rain, 
which  promises  rain  but  gives  none;  even  so  does  the  law 
promise  salvation,  but  gives  it  not,  for  the  law  was  not  ss- 
signed  to  that  end,  as  St.  Paul  says,  Gal.  iii. 


OF   THE   LAW   AMD   THE   GOSPEL.  137 

CCLXXXIII. 

The  gospel  preaches  nothing  of  the  merit  of  works;  he  that 
9&J8  the  gospel  requires  works  for  salvation,  I  saj»  flat  and 
plain,  is  a  liar. 

Nothing  that  is  properly  good  proceeds  out  of  the  works 
of  the  law,  unless  grace  be  present;  for  what  we  are  forced  to 
do,  goes  not  from  the  heart,  nor  is  acceptable.  The  people 
under  Moses  were  always  in  a  murmuring  state,  would  fain 
^ave  stoned  him,  and  were  rather  his  enemies  than  his  friends. 

CCLXXXIV. 

He  that  will  dispute  with  the  devil  out  of  the  law,  will 
be  beaten  and  taken  captive;  but  he  that  disputes  with 
Mm  out  of  the  gospel,  conquers  him.  The  devil  has 
the  written  bond  against  us;  therefore,  let  no  man  presmne  to 
dispute  with  him  of  the  law  or  of  sin.  When  the  devil  says 
to  me:  behold,  much  evil  proceeds  from  thy  doctrine,  then  I 
say  to  him:  much  good  and  profit  come  also  from  it.  O!  re- 
plies the  devil,  that  is  nothing  to  the  purpose.  The  devil  is 
an  artful  orator;  he  can  make  out  of  a  mote  a  beam,  and 
falsify  that  which  is  good;  he  was  never  in  all  his  life  so  angry 
and  vexed  as  he  is  now;  I  feel  him  well. 

If  baptism,  if  the  sacrament,  if  the  gospel  be  false,  and  if 
Christ  be  not  in  heaven  and  governs  not,  then  indeed  I  am 
in  the  wrong;  but  if  these  are  of  God's  instituting  and  ordain- 
ing, and  if  Christ  is  in  heaven  and  rules,  then  I  am  sure  that 
the  cause  I  have  in  hand  is  good;  for  what  I  teach  and  do 
openly  in  the  church  is  altogether  of  the  gospel,  of  baptism,  of 
the  Lord's  supper,  of  prayer,  &c.  Christ  and  his  gospel  are 
here  present;  therein  I  must  and  will  continue. 

CCLXXXV. 

J£  we  diligently  mark  the  world,  we  shall  find  that  it  is  go- 
verned merely  by  its  conceited  opinions;  sophistry,  hypocrisy, 
and  tyranny  rule  it;  the  upright,  pure,  and  clear  divine 
word  must  be  their  handmaid,  and  by  them  controlled. 
Therefore  let  us  beware  of  sophistry,  which  consists  not 
only  in  a  double  tongue,  in  twisting  words,  which  may  be 
construed  any  way,  but  also  blossoms  and  flourishes  in  all 
arts  and  vocations,  and  will  likewise  have  room  and  place  in 
religion,  where  it  has  usurped  a  fine,  fictitious  colour. 


188  lutheb's  table-talk. 

Nothing  is  more  pernicioas  than  sopldstry;  we  are  by 
Bature  prone  to  believe  lies  rather  than  truth.  Few  people 
know  what  an  evil  sophistry  is;  Plato^  the  heathea  writer, 
made  thereof  a  wonderful  definition.  For  my  part»  I  com- 
pare it  with  a  lie^  which,  like  a  snow-ball,  the  more  it  is 
rolled,  the  greater  it  becomes. 

Therefore,  I  approve  not  of  such  as  pervert  everything, 
undervaluing  and  finding  fault  with  other  men's  opinions, 
though  they  be  good  and  sound.  I  like  not  brains  that  can 
dispute  on  both  sides,  and  yet  conclude  nothing  certain. 
Such  sophistications  are  mere  crafty  and  subtle  inventions 
and  oontriyanoes,  to  oozen  and  deceive  people. 

But  I  love  an  honest  and  weil -affected  mind,  that  seeks 
after  truth  simply  and  pkiniy,  and  goes  not  about  with  fan- 
tasies and  cheating  tridks. 

COLXXXVI. 

St  Paul  says  :  "  What  the  law  could  not  do,  in  that  it  was 
weak  through  the  flesh,  Grod  sending  his  own  Son  in  the 
likeness  of  sinful  flesh,  and  for  sin  condemned  sia  in  flesh : 
that  the  righteousness  of  the  law  might  be  fulfilled  in  us," 
&c.  That  is,  Christ  is  the  sura  of  all ;  he  is  the  right,  the 
pure  meaning  and  cont^its  of  the  law.  Whoso  has  Christ, 
has  rightly  älfilled  the  law.  But  to  take  away  the  law  alto- 
gether, which  stidcs  in  nature,  and  is  written  in  our  hearts 
and  b(Hii  in  us,  is  a  thing  impossiUe  and  against  God.  And 
whereas  the  law  of  nature  is  somewhat  darker,  and  speaks 
only  of  works;,  therefore,  Moses  and  the  Holy  Ghost  mc»« 
cleariy  declare  and  expound  it,  by  naming  those  works  which 
God  will  have  us  to  do,  and  to  leave  undone.  Henoe  Christ 
also  says:  "I  am  not  come  to  destroy  the  law."  Worldly 
people  would  willingly  give  him  royal  entertainment  who 
eould  bring  this  to  pass,  and  make  out  that  Moses,  through 
Christ,  is  quite  taken  away.  O,  then  we  should  quickly  see 
what  a  fine  kind  of  life  there  would  be  in  the  world!  Bat 
God  forbid,  and  keep  us  from  such  errors,  and  sufler  us  not 
to  live  to  see  the  same. 

CCLZXXVU. 

We  must  preach  the  law  for  the  sake  of  the  evil  as^ 
wicked,  but  for  the  most  part  it  lights  upon  the  goodsnd 


OF  THE  LAW  AND  THE  GOSPEL.  139 

go%,  who,  ahhongh  they  need  it  not,  except  so  far  as  maj 
eoBcern  the  dkl  Adam,  flesh  and  blood,  jet  accept  it.  The 
preaddng  oi  Üae  gospel  we  must  have  for  the  sake  of  the 
good  and  godlj-,  jet  it  falls  among  the  wicked  and  ungodly, 
who  take  it  to  themselves,  whereas  it  profits  them  not;  for 
^  abuse  it,  and  are  thereby  made  confident  It  is  evea  as 
when  it  rains  in  the  water  or  on  a  desert  wilderness,  and, 
loeanlime,  the  good  pastures  and  grounds  are  parched  and 
^ned  up.  Tlie  ungodly  out  of  the  goe^  suck  only  a  carnal 
^<eedom,  and  become  worse  thereby;  therefore,  not  the 
goepd,  but  the  law  belongs  to  them.  Even  as  when  my  little 
soQ  John  offends,  if  then  I  should  not  whip  him,  but  cdl  him 
to  the  table  to  me,  and  give  him  sugar-plums,  thereby  I 
sboaU  make  him  worse,  yea,  quite  spdl  him. 

The  gospel  is  like  a  fresh,  mild,  and  cool  tar  in  the  extreme 
heat  of  summer,  a  solace  and  comfort  in  the  anguish  of  the 
conscience.  But  as  this  heat  proceeds  from  the  rays  of  the 
snn,  80  likewise  the  terrifying  of  the  conscience  must  proceed 
^i^om  the  preaching  of  the  law,  to  the  end  we  may  know  that 
we  have  o^^ded  against  the  laws  of  God. 

Now,  when  the  mind  is  refreshed  and  quickened  again  by 
^  cool  air  of  the  gospel,  then  we  must  not  be  idle.  He  down 
^  deep.  That  is,  when  our  consciences  are  settled  in  peace, 
qoieted  and  comforted  through  God's  Spirit,  we  must  prove 
oor  fttth  ity  gxtch  good  works  as  €rod  has  commanded.  But 
»0  loDg  as  we  live  in  this  vale  of  misery,  we  shall  be  plagued 
wd  vexed  with  flies,  with  beetles,  and  vermin,  that  is,  with 
^  devil,  the  woild,  and  our  own  ilesh;  yet  we  must  press 
^^h,  and  not  suffer  oursdves  to  recoil. 

CCLXXXVIU. 

b  what  dackness,  unbelief,  tra<£tions,  and  ordinances  of 
uen  we  have  lived,  and  in  how  many  conflicts  of  the  con- 
^exioe  we  have  been  ensnared,  confounded,  and  captivated 
^^iMier  Popedom,  is  testified  by  the  books  of  the  papists,  and 
^  many  people  now  living.  From  all  which  snares  and 
w>m)r8  we  are  now  delivered  and  freed  by  Jesus  Christ  and  his 
gospel,  and  are  called  to  the  true  righteousness  of  faith;  in- 
MNBuch  that  with  good  and  peaoeahle  consciences  we  now 
Mieve  in  God  the  Father,  we  trust  in  him,  and  have  just  cause 
to  boart  that  we  have  sure  and  certain  remission  of  our  sina 


140  LUTHERS   TABLE-TALK. 

through  the  death  of  Christ  Jesus,  dearly  bought  and  pur- 
chased. Who  can  sufficiently  extol  these  treasures  of  the 
conscience,  which  everywhere  are  spread  abroad,  offered  and 
presented  merely  by  grace?  We  are  now  conquerors  of  sin, 
of  the  law,  of  death,  and  of  the  devil;  freed  and  delivered 
from  all  human  traditions.  If  we  would  but  consider  the 
tyranny  of  auricular  confession  one  of  the  least  things  we 
have  escaped  from,  we  could  not  show  ourselves  sufficiently 
thankful  to  God  for  loosing  us  out  of  that  one  snare.  When 
Popedom  stood  and  flourished  among  us,  then  every  king 
would  willingly  have  given  ten  hundred  thousand  guilders, 
a  prince  one  hundred  thousand,  a  nobleman  one  thousand,  a 
gentleman  one  hundred,  a  citizen  or  countryman  twenty  or 
ten,  to  have  been  freed  from  that  tyranny.  But  now  seeing 
such  freedom  is  obtained  for  nothing,  by  grace,  it  is  not  much 
regarded,  neither  give  we  thanks  to  God  for  it. 

CCLXXXIX. 

The  Old  Testament  is  chiefly  a  law-book,  teaching  what 
we  should  do  or  not  do,  and  showing  examples  and  acts 
how  such  laws  are  observed  and  transgressed.  But  besides 
the  law,  there  are  certain  promises  and  sentences  of  grace, 
whereby  the  holy  patriarchs  and  prophets  were  preserved 
then,  as  we  are  now.  But  the  New  Testament  is  a  book 
wherein  is  written  the  gospel  of  God's  promises,  and  the  acts 
of  those  that  believed,  and  those  that  believed  not.  And  it 
is  an  open  and  public  preaching  and  declaration  of  Christ, 
as  set  down  in  the  sentences  of  the  Old  Testament,  and 
accomplished  by  him.  And  like  as  the  proper  and  chief  doc- 
trine of  the  New  Testament  is  grace  and  peace,  through  the 
forgiveness  of  sins  declared  in  Christ,  so  the  proper  and 
chief  doctrine  of  the  Old  Testament  is,  through  the  law,  i( 
discover  sin,  and  to  require  good  works  and  obedience. 

We  must  take  good  heed  that  we  make  not  a  Moses  out  ot 
Christ,  nor  out  of  Christ  a  Moses,  as  often  has  been  done. 
But  where  Christ  and  his  apostles,  in  the  gospel,  give  out 
commands  and  doctrines  expounding  the  law,  these  are  as 
important  as  the  other  works  and  benefits  of  Christ.  Yet  to 
know  only  gospel  precepts,  is  not  to  know  the  gospel;  but 
when  the  voice  sounds  which  says,  Christ  is  thine  own,  with 
life  and  works,  with  death  and  resurrection,  with  all  what  he 


OF  THE  LAW  AND  THE  GOSPEL.  141 

ifl,  and  all  he  has,  by  this  we  see  that  he  forces  not,  but 
teaches  amicably,  saying:  '*  Blessed  are  the  poor,"  &e.,  *^  Come 
to  me  all  ye  that  are  weary  and  heavy  laden,"  &c.  And  the 
apostles  use  the  words:  "  I  admonish,"  "  I  exhort,"  "  I  pray," 
&c.;  so  that  we  see  in  every  place  that  the  gospel  is  not  a  law- 
book, bat  a  mild  preaching  of  Christ's  merits,  given  to  be 
oor  own,  if  we  believe. 

Hence  it  follows  that  no  law  is  given  to  the  faithful, 
whereby  they  become  justified  before  God,  as  St.  Paul  says, 
because  they  are  already  justified  and  saved  by  faith;  but 
they  show  and  prove  their  faith  by  their  works,  they  confess 
and  teach  the  gospel  before  people  freely  and  undauntedly, 
and  thereupon  venture  their  lives;  and  whatsoever  they  take 
in  hand,  they  direct  to  the  good  and  profit  of  their  neigh- 
bour, and  so  follow  Christ's  example.  For,  where  works  and 
love  do  not  break  through  and  appear,  there  faith  is  not. 

We  must  make  a  clear  distinction;  we  must  place  the 
gospel  in  heaven,  and  leave  the  law  on  earth;  we  must  receive 
of  the  gospel  a  heavenly  and  a  divine  righteousness;  while  we 
value  the  law  as  an  earthly  and  human  righteousness,  and 
thus  directly  and  diligently  separate  the  righteousness  of  the 
gospel  from  the  righteousness  of  the  law,  even  as  God  has 
separated  and  distinguished  heaven  from  earth,  light  from 
diffkness,  day  from  night,  &c.,  so  that  the  righteousness  of  the 
gospel  be  the  light  and  the  day,  but  the  righteousness  of  the 
W,  darkness  and  night.  Therefore  all  Christians  should 
learn  rightly  to  discern  the  law  and  grace  in  their  hearts,  and 
bow  how  to  keep  one  from  the  other,  in  deed  and  in  truth, 
not  merely  in  words,  as  the  pope  and  other  heretics  do,  who 
mingle  them  together,  and,  as  it  were,  make  thereout  a  cake 
not  fit  to  eat. 

ccxc. 

Augustin  pictured  the  strength,  office,  and  operation  of  the 
Jaw,  by  a  very  fit  similitude,  to  show,  that  it  discovers  our 
sins,  and  God's  wrath  against  sin,  and  places  them  in  our 
sight.  «  The  law,"  says  he,  "  is  not  in  fault,  but  our  evil 
and  wicked  nature;  even  as  a  heap  of  lime  is  still  and  quiet, 
nntil  water  be  poured  thereon,  but  then  it  begins  to  smoke 
and  bum,  not  from  the  fault  of  the  water,  but  from  the  na- 
ture and  kind  of  the  lime,  which  will  not  endure  water; 


142  luthsb's  table-talk. 

whereas,  if  cnl,  instead,  be  poured  upon  it,  then  H  hm  alilV 
and  bums  not;  even  so  it  ia  witb  the  law  and  Üie  goap^" 

ccxci. 

On  this  matter  of  the  righteousness  of  the  law,  St.  Paul 
thoFoughlj  bestirred  himself  against  God's  professing  people, 
as  in  Bom.  ix.^  x.,  xL,  he  strives  with  powerfuly  weU-baaed 
arguments;  it  produced  him  much  sorrow  of  heart. 

The  Jews'  argument  was  this^  Paul  kept  the  law  at  Jem- 
salem,  therefore,  said  they,  we  must  also  ke^  it*  Answer: 
Trae,  Paul  for  a  certain  time  kept  the  law,  bj  reason  of  the 
weak,  to  win  them;  but,  in  this  our  time,  it  is  not  so,  and 
agrees  not  in  any  way  therewith;  as  the  ancient  father  well 
said:  Distinguish  times,  and  we  may  easily  reconcile  the 
Scriptures  together. 


OF  JUSTIFICATION. 

ocxcu. 

It  is  impoBsiliie  for  a  pajost  to  imdefsiand  this  article:  *  I 
believe  Ihe  fcdgxTenesB  of  sins^"  For  the  pi^inats  are  drowned 
in  their  opinioiis,  as  I  also  waa  when  amoeg  them,  of  the 
cleaving  to  cr  inherent  fighteoasness^ 

The  Scripture  names  the  faithful,  saints  and  people  of  €vod, 
It  is  a  sin  and  shame  that  we  should  forget  this  glorious  and 
comfortable  name  and  title.  But  the  papists  are  such  direet 
sinners,  that  they  will  not  be  reckoned  sinners;  and  again, 
they  will  neither  be  holy  nor  held  so  to  be.  And  in  this  sort 
it  goes  on  with  them  untoward  and  crosswise,  so  that  they 
neither  believe  the  gospel  which  comforts,  nor  the  law  which 
punishes. 

But  here  one  miiy  say:  the  sins  which  we  daily  commit, 
offend  and  anger  God;  how  then  can  we  be  h<^y?  Answer: 
A  mother'jB  love  to  har  child  is  much  stronger  than  the  dis- 
taste of  the  scurf  upon  the  child's  head.  Even  so,  Grod's  love 
towards  us  is  fn:  stronger  than  our  undeannesa.  ThereHwe, 
though  we  be  sinners,  yet  we  lose  not  thereby  our  childhood, 
neither  do  we  fall  from  grace  by  reason  of  our  sins. 


OP  JUSTIFICATION  148 

Another  may  say:  we  sin  withofot  ceasmg,  and  where  nn 
is,  there  the  Holy  Spirit  is  not;  therefore  we  are  not  hdiy» 
becaose  the  Holj  Spirit  is  not  in  m,  whieh  makes  holy. 
Answer:  The  text  says  plainly:  "  The  Holy  Ghost  shall 
glorify  me."  Now  where  Christ  is,  there  is  the  Holy  Spirit. 
Now  Christ  is  in  the  faithful,  aldboogh  th^  have  and  feel, 
and  eonfeas  sin^  and  with  sorrow  of  heart  comj^ain  thereof, 
therefore  ans  do  not  separate  Christ  itam  those  that  believe. 

The  Grod  of  the  Turks  helps  no  longer  or  further,  as  they 
thinky  than  as  th^  are  godly  peof^e;  in  like  manner  also  the 
Grod  of  the  Fi^pists.  So  when  Turk  and  Papist  begin  to  feel 
their  sins  and  unworthinessi  as  in  time  of  trial  and  tempta- 
tion, or  in  death,  tiien  they  tremble  and  despair. 

Bat  a  true  Christian  says:  '^  I  hdiere  in  Jesos  Christ  my 
Lord  and  SaYioor,"  who  gare  himsdif  lor  my  aini^  and  is 
at  God's  light  hand,  andinkeroedes  £ar  me;  fidl  I  into  sin,  as^ 
alas!  oUbentimes  I  doy  I  am  aoBTy  £6r  it;  I  rise  again,  and 
am  an  enemy  nnto  sin.  So  tiiat  we  plainfy  see,  the  true 
Christian  faith  is  far  difTerent  firom  the  faith  and  region  of 
the  pope  and  Turic  Bnt  human  strength  and  nature  are  not 
ahle  to  aceomplish  this  true  Qiristian  faith  without  the  Holy 
Spirit.    It  can  do  no  more  than  take  refuge  in  its  own 


But  he  that  can  say:  ^^  I  am  a  child  of  God  through  Christ, 
who  is  my  righteoosnesSi'*  and  äaspms  not^  though  he  be 
deficient  in  good  wark%  which  always  faü  us»  he  believes 
rightly.  But  graee  is  so  great  that  it  amazes  a  human  crea* 
tore,  and  is  vay  difficult  to  be  beHered.  Insomuch  that  faith 
gives  the  honour  to  God,  that  he  can  and  will  perform  what 
he  promised,  namely,  to  make  sinners  righteous.  Bom.  iv., 
though  *tis  an  exceeämg  hard  matter  to  bdieve  that  Grod  is 
merciful  unto  us  for  tfre  sake  of  Christ.  0!  man's  heart  is 
too  straight  and  narrow  to  entertain  or  take  hold  of  this. 

GOXCIU. 

AH  men,  indeed,  ar6  not  alike  strong,  so  that  in  some 
many  faults,  weaknesses^  and  offences»  are  found;  hot  these  do 
not  hinder  them  of  saneejScaticHi,  if  they  sin  not  of  evil  pur- 
pose and  premeditation,  but  only  out  of  weakness.  For  a 
Christian,  indeed,  feds  tbe  lusts  of  the  flesh,  but  he  resists 
them,  and  they  have  not  aominion  over  him;  and  although. 


144  LUTHERS   TABLE-TALK. 

now  and  then,  he  stumbles  and  falls  into  sin,  yet  it  is  for- 
given him,  when  he  rises  again,  and  holds  on  to  Christ,  who 
will  not  '*  That  the  lost  sheep  be  hunted  away,  but  be  souglit 
after." 

CCXCIV. 

Why  do  Christians  make  use  of  their  natural  wisdom  and 
understanding,  seeing  it  must  be  set  aside  in  matters  of  faith, 
as  not  only  not  understanding  them,  but  also  as  striving 
against  them. 

Answer:  The  natural  wisdom  of  a  human  creature  in  mat- 
ters of  faith,  until  he  be  regenerate  and  bom  anew,  is  alto- 
gether darkness,  knowing  nothing  in  divine  cases.  But  in  a 
faithful  person,  regenerate  and  enlightened  by  the  Holy 
Spirit,  through  the  Word,  it  is  a  fair  and  glorious  instrument, 
and  work  of  God:  for  even  as  all  God's  gifts,  natural  instru- 
ments, and  expert  faculties,  are  hurtful  to  the  ungodly,  even 
so  are  they  wholesome  and  saving  to  the  good  and  godly. 

The  understanding,  through  faith,  receives  life  from  faith; 
that  which  was  dead,  is  made  alive  again;  like  as  our  bodies, 
in  light  day,  when  it  is  clear  and  bright,  are  better  disposed, 
rise,  move,  walk,  &c.,  more  readily  and  safely  than  they  do 
in  the  dark  night,  so  it  is  with  human  reason,  which  strives 
not  against  faith,  when  enlightened,  but  rather  furthers  and 
advances  it. 

So  the  tongue,  which  before  blasphemed  Gt>d,  now  lauds, 
extols,  and  praises  G^  and  his  grace,  as  my  tongue,  now  it 
is  enlightened,  is  now  another  manner  of  tongue  than  it  was 
in  Popedom;  a  regeneration  done  by  the  Holy  Ghost  through 
the  Word. 

A  sanctified  and  upright  Christian  says:  My  wife,  my 
children,  my  art,  my  wisdom,  my  money  and  wealth,  help  and 
avail  me  nothing  in  heaven;  yet  I  cast  them  not  away  nor 
reject  them  when  God  bestows  such  benefits  upon  me,  but 
part  and  separate  the  substance  from  the  vanity  and  foolery 
which  cleave  thereunto.  Gold  is  and  remains  gold  as  well 
when  a  strumpet  carries  it  about  her,  as  when  'tis  with  an 
honest,  good,  and  godly  woman.  The  body  of  a  strumpet  is 
even  as  well  God's  creature,  as  the  body  of  an  honest  matron 
In  this  manner  ought  we  to  part  and  separate  vanity  and 
folly  from  the  thing  and  substance,  or  from  the  creature  given 
and  God  who  created  it. 


OP  JUSTIFICATION.  145 

CCXCV. 

Upright  and  faithful  Christians  ever  think  thej  are  mA 
faithful,  nor  heHeve  as  they  ought;  and  therefore  they  con- 
stantly strive,  wrestle,  and  are  diligent  to  keep  and  to  increase 
faith,  as  good  workmen  always  see  that  something  is  wanting 
in  their  workmanship.  But  the  botchers  think  that  nothing 
is  wanting  in  what  they  do,  but  that  everything  is  well  and 
complete.  Like  as  the  Jews  conceive  they  have  the  ten  com- 
mandments at  their  fingers'  end,  whereas,  in  truth,  they  neither 
learn  nor  regard  them. 

CCXCVi. 

Truly  it  is  held  for  presumption  in  a  human  creature  that 
he  dare  boast  of  his  own  proper  righteousness  of  faith;  'tis  a 
hard  matter  for  a  man  to  say:  I  am  the  child  of  God,  and  am 
comforted  and  solaced  through  the  immeasurable  grace  and 
mercy  of  my  heavenly  Father.  To  do  this  from  the  heait, 
is  not  in  every  man's  power.  Therefore  no  man  is  able  to 
teach  pure  and  aright  touching  faith,  nor  to  reject  the 
righteousness  of  works,  without  sound  practice  and  experi- 
ence. St.  Paul  was  well  exercised  in  this  art;  he  speaks 
more  vilely  of  the  law  than  any  arch  heretic  can  speak  of  the 
sacrament  of  the  altar,  of  baptism,  or  than  the  Jews  have 
spoken  thereof;  for  he  names  the  law,  the  ministration  of 
death,  the  ministration  of  sin,  and  the  ministration  of  con- 
demnation; yea,  he  holds  all  the  works  of  the  law,  and  what 
the  law  requires,  without  Christ,  dangerous  and  hurtful,  which 
Moses,  if  he  had  then  lived,  would  doubtless  have  taken  very 
ill  at  Paul's  hands.  It  was,  according  to  human  reason, 
spoken  too  scornfully. 

CCXCVII. 

Faith  and  hope  are  variously  distinguishable.  And,  first, 
in  r^ard  of  the  subject,  wherein  everything  subsists:  faith 
consists  in  a  person's  understanding,  hope  in  the  will; 
these  two  cannot  be  separated;  they  are  like  the  two  cheru- 
bim over  the  mercy-seat. 

Secondly,  in  regard  of  the  office :  faith  indites,  dis- 
tinguishes, and  teaches,  and  is  the  knowledge  and  acknow- 
ledgment; hope  admonishes,  awakens,  hears,  expects,  and 
suffers. 

Thirdly,  in  regard  to  the  object:  faith  looks  to  the  word  or 

L 


146  lvtheb's  tablk-talk. 

promise,  which  is  truth;  bnt  hope  to  that  which  the  Word 
promises,  which  is  the  good  or  benefit. 

Fourthly^  in  regard  of  order  in  degree:  &ith  is  ßxBt,  and 
before  all  adversities  and  troubles,  and  is  the  heginning  of 
life.  Heb.  zi.  But  hope  follows  after,  and  springs  up  in 
trouble.    Bom.  r« 

Fifthly,  by  reason  of  the  contrariety:  fiiith  fights  against 
errors  and  heresies;  it  proves  and  judges  spirits  and  doctrinea. 
But  hope  strives  against  troubles  and  vexationi^  and  aoioDg 
the  evil  it  expects  good. 

Faith,  in  divinity,  is  the  wisdom  and  providence,  and  be- 
longs to  the  doctrine.  But  hope  is  the  courage  and  joyfiil- 
ness  in  divinity,  and  pertains  to  admonition.  Faith  is  tha 
diaUctica,  for  it  is  altogether  prudence  and  wisdom;  hope  is 
the  rhet&rica,  an  elevation  of  the  heart  and  mind.  As  wisdom 
without  courage  is  futile,  even  so  faith  without  hope  is  no- 
thing worth;  for  hope  endures  and  overcomes  misfortune  and 
evil.  And  as  a  joyous  valour  without  understanding  is  but 
rashness,  so  hope  without  faith  is  spiritual  presumption. 
Faith  is  the  key  to  the  sacred  Scriptures,  the  right  Cabala 
or  exposition,  which  one  receives  of  tradition,  as  the  prophets 
left  this  doctrine  to  their  disciples.  "lis  said  St.  Peter  wept 
whenever  he  thought  of  the  gentleness  with  which  Jesus 
taught.  Faith  is  given  from  one  to  another,  and  remains 
continually  in  one  school.  Faith  is  not  a  qtialify,  as  the 
schoolmen  say,  but  a  gift  of  Grod. 

CGxcvin. 

Everything  that  is  done  in  the  world  is  done  by  hope.  No 
husbandman  would  sow  one  grain  of  com,  if  he  hoped  not  it 
would  grow  up  and  become  seed;  no  bachelor  would  marry 
a  wife,  if  he  h<^)ed  not  to  have  children;  no  merchant  or 
trades^nan  would  set  himself  to  work,  if  lie  did  not  1m^  to 
reap  benefit  thereby,  &c.  How  much  more,  then,  does  hope 
urge  us  on  to  everlasting  life  and  salvatikni? 

ccxcix. 

Faith's  substance  is  our  will;  its  manner  is,  that  we  take 
hold  on  Christ  by  divine  instinct;  its  final  cause  and  fruity 
that  it  purifies  the  heart,  makes  us  children  of  God,  and 
brings  with  it  the  remission  of  sins. 


OF   JUSTIFICATIO».  147 

CCC. 

Adam  received  the  promise  of  the  woman's  seed  ere  he  had 
done  any  work  or  sacrifice^  to  the  end  Grod's  tmth  might  stand 
fast — ^namely,  that  we  are  justified  before  God  altogether 
without  worlcs^  and  obtain  forgiveness  of  sins  merely  by 
grace.  Whoso  is  able  to  believe  this  well  and  steadfastly,  is 
a  doctor  above  aü  the  doctors  in  the  world. 

COGI, 

Faith  is  not  only  necessary,  that  thereby  the  nngodly  may 
become  justified  and  saved  before  God,  and  their  hearts  be 
settled  in  peace,  but  it  is  necessary  in  every  other  respect. 
St.  Faul  says:  ^  Now  that  we  are  justified  by  faith,  we  have 
peace  with  God  through  our  Lord  Jesus  Chnst." 

CCCII. 

Joseph  of  Arimathea  had  a  faith  in  Christ,  like  as  the 
apostles  had;  he  thought  Christ  would  have  been  a  worldly 
and  temporal  potentate;  therefore  he  took  care  of  him  as  of 
a  good  friend,  and  buried  him  honourably.  He  believed  not 
that  Christ  should  rise  again  from  death,  and  become  a  spi* 
ritual  and  everlasting  king. 

cccm. 

When  Abraham  shall  rise  again  at  the  last  day,  then  he 
will  chide  us  for  our  unbelief,  and  will  say:  I  had  not  the 
hundredth  part  of  the  promises  which  ye  have,  and  yet  I  be- 
lieved. That  example  of  Abraham  exceeds  all  human  na- 
tural reason,  who,  overcoming  the  paternal  love  he  bore 
towards  his  only  son  Isaac,  was  all  obedient  to  God,  and, 
against  the  law  of  nature,  would  have  sacrificed  that  son.. 
What,  for  the  space  of  three  days,  he  felt  in  his  breast,  how 
his  heart  yearned  and  panted,  what  hesitations  and  trials  he 
had,  cannot  be  expressed. 

ccciv. 
All  heretics  have  continually  failed  in  this  one  point,  that 
they  do  not  rightly  understand  or  know  the  article  of  justifi* 
cation.  If  we  had  not  this  article  certain  and  clear,  it  were 
impossible  we  could  criticise  the  pope's  false  doctrine  of  in- 
dulgences and  other  abominable  errors,  much  less  be  able  to 
overcome   greater  spiritual  errors   and  vexations.     If  we 

l2 


148  LUTHERS   TABLE-TALK. 

only  permit  Christ  to  be  our  Saviour,  then  we  have  won,  for 
he  is  the  only  girdle  which  clasps  the  whole  body  together,  as 
St.  Paul  excellentlj  teaches. 

If  we  look  to  the  spiritual  birth  and  substance  of  a  true 
Christian,  we  shall  soon  extinguish  all  deserts  of  good  works; 
for  thej  serve  us  to  no  use,  neither  to  purchase  sanctification, 
nor  to  deliver  us  from  sin,  death,  devil,  or  hell. 

Little  children  are  saved  only  bj  faith  without  any  good 
works;  therefore  faith  alone  justifies.  If  Grod's  power  be  able 
to  effect  that  in  one,  then  he  is  also  able  to  accomplish  it  in 
all;  for  the  power  of  the  child  effects  it  not,  but  the  power  of 
faith;  neither  is  it  done  through  the  child's  weakness  or  dis- 
ability; for  then  that  weakness  would  be  merit  of  itself,  or 
equivalent  to  merit.  It  is  a  mischievous  thing  that  we 
miserable,  sinful  wretches  will  upbraid  Grod,  and  hit  him  in 
the  teeth  with  our  works,  and  think  thereby  to  be  justified 
before  him;  but  God  will  not  allow  it. 

cccv. 

This  article,  how  we  are  saved,  is  the  chief  of  the  whole 
Christian  doctrine,  to  which  all  divine  disputations  must  be 
directed.  All  the  prophets  were  chiefly  engaged  upon  it, 
and  sometimes  much  perplexed  about  it.  For  when  this 
article  is  kept  fast  and  sure  by  a  constant  faith,  then  all  other 
articles  draw  on  softly  after,  as  that  of  the  Holy  Trinity,  &c. 
God  has  declared  no  article  so  plainly  and  openly  as  this,  that 
we  are  saved  only  by  Christ;  though  he  speaks  much  of  the 
Holy  Trinity,  yet  he  dwells  continually  upon  this  article  of 
the  salvation  of  our  souls;  other  articles  are  of  great  weight, 
but  this  surpasses  all. 

cccvi. 

A  capuchin  says:  wear  a  grey  coat  and  a  hood,  a  rope 
round  thy  body,  and  sandals  on  thy  feet  A  cordelier  says: 
put  on  a  black  hood;  an  ordinary  papist  says:  do  this  or  that 
work,  hear  mass,  pray,  fast,  give  alms,  &c.  But  a  true 
Christian  says:  I  am  justified  and  saved  only  by  faith  in 
Christ,  without  any  works  or  merits  of  my  own;  compare 
these  together,  and  judge  which  is  the  true  righteousness. 


OP   JUSTIFICATION.  149 

CCCVII. 

Christ  says:  "  The  spirit  is  willing,  but  the  flesh  is  weak:" 
St.  Paul  also  says:  the  spirit  wilUngly  would  give  itself 
wholly  unto  God,  would  trust  in  him,  and  be  obedient;  but 
natural  reason  and  understanding,  flesh  and  blood,  resist  and 
will  not  go  forward.  Therefore  our  Lord  God  must  needs 
have  patience  and  bear  with  us.  God  will  not  put  out  the 
glimmering  flax;  the  faithful  have  as  yet  but  only  the  first 
fruits  of  the  spirit;  they  have  not  the  fulfilling,  but  the  tenth. 

CCCVIII. 

I  well  understand  that  St.  Paul  was  also  weak  in  faitb„ 
whence  he  boasted,  and  said:  '*  I  am  a  servant  of  God,  and 
an  apostle  of  Jesus  Christ."  An  angel  stood  by  him  at  sea, 
and  comforted  him,  and  when  he  came  to  Bome,  he  was  com- 
forted as  he  saw  the  brethren  come  out  to  meet  him.  Hereby 
we  see  what  the  communion  and  company  does  of  such  as  fear 
Grod.  The  Lord  commanded  the  disciples  to  remain  together 
in  one  place,  before  they  received  the  Holy  Ghost,  and  to 
comfort  one  another;  for  Christ  well  knew  that  adversaries 
would  assault  them. 

cccix. 

A  Christian  must  be  well  armed,  grounded,  and  furnished 
with  sentences  out  of  God's  word,  that  so  he  may  stand  and 
defend  religion  and  himself  against  the  devil,  in  case  he  should 
be  asked  to  embrace  another  doctrine. 

cccx. 

When  at  the  last  day  we  shall  live  again,  we  shall  blush  for 
shame,  and  say  to  ourselves:  '^  fie  on  thee,  in  that  thou  hast 
not  been  more  courageous,  bold,  and  strong  to  believe  in 
Christ,  and  to  endure  all  manner  of  adversities,  crosses,  and 
persecutions,  seeing  his  glory  is  so  great.  If  I  were  now  in 
the  world,  I  would  not  stick  to  suffer  ten  thousand  times 
more." 

cccxi. 

Although  a  man  knew,  and  could  do  as  much  as  the  angels 
in  heaven,  yet  all  this  would  not  make  him  a  Christian,  un- 
less he  knew  Christ  and  believed  in  him.  God  says:  "  Let 
not  the  wise  man  glory  in  his  wisdom,  neither  let  the  mighty  man 


150  LUTHS&'S   TABLB-TALK. 

glory  in  his  might;  let  not  the  rich  man  glory  in  his  riches: 
but  let  him  that  glodeth,  glory  in  this,  that  he  nnderstandeth 
and  knoweth  me,  that  I  am  the  Lord,  which  doth  exercise 
loving-kindnQSS,  judgment^  and  righteousneaa,"  &c. 

cccxn. 

The  article  of  our  justification  before  God  is  aa  with  a  son 
who  is  bom  heir  to  sJl  his  father's  goods,  and  oxmes  not  there* 
unto  by  deserts,  but  naturally,  of  ordinary  course.  But  yet, 
meantime,  his  father  admonishes  him  to  do  such  and  such 
things,  and  promises  him  gifts  to  make  him  the  more  willing. 
As  when  he  says  to  him:  if  thou  wilt  be  good,  be  obedient, 
study  diligently,  then  I  will  buy  thee  a  fine  coat;  or,  come 
hither  to  me,  and  I  will  give  thee  an  apple.  In  such  sort 
does  he  teach  his  son  industry;  though  the  wh<de  inheritonee 
belongs  unto  him  of  course»  yet  will  he  make  him,  by  {»omises, 
pliable  and  willing  to  do  what  he  would  have  dcme. 

Even  so  Grod  deals  with  us;  he  is  loving  unto  us  with 
friendly  and  sweet  words,  promises  us  spiritual  and  temporal 
blessings,  though  everlasting  life  is  presented  unto  those  who 
believe  in  Christ,  by  mere  grace  and  mercy,  gratis^  withou* 
any  merits,  works,  or  worthinesses. 

And  this  ought  we  to  teach  in  the  church  and  in  the 
assembly  of  Grod,  that  GK)d  will  have  upright  and  good  woriu^ 
which  he  has  conmianded,  not  such  as  we  ourselves  take  in 
hand,  of  our  own  choice  and  devotion,  or  well  meaning,  as  tbo 
friars  and  priests  teach  in  Popedom,  for  such  works  are  not 
pleasing  to  Grod,  as  Christ  says:  "  In  vain  do  they  worship 
me,  teaching  for  doctrines  the  commandments  of  men,"  &c. 
We  must  teaeh  of  good  works,  yet  always  so  that  the  article 
of  justification  remain  pure  and  unfalsified.  For  Christ 
neither  can  nor  will  endure  any  beside  himself;  he  will  haTe 
the  bride  alone;  he  is  full  of  jealousy. 

Should  we  teach:  if  thou  believest,  thou  shalt  be  saved, 
ipdiatsoever  thou  doest;  that  were  stark  naught;  for  faith  is 
either  false  and  feigned,  or,  though  it  be  upright,  yet  is 
eclipsed,  when  people  wittingly  and  wilfully  sin  against  Grod*s 
command.  And  the  Holy  Spirit,  which  is  given  to  the  &ith- 
fill,  departs  by  reason  of  evil  works  done  against  the  eon- 
science,  as  the  example  of  David  sufficiently  testifies. 


OP  JUSTIFICATION.  151 

CCCXIII* 

A»  to  ceremoniea  and  ordinancei^  the  kingdoni  of  lore 
must  have  precedence  and  government,  and  not  ^ann^.  It 
most  be  a  willing,  not  a  halter  love;  it  must  altogether  be 
directed  and  constmed  for  the  good  and  profit  of  the  neigh* 
bonr;  and  the  greater  he  that  governs,  tiie  more  he  ought  to 
serve  according  to  love. 

CCCXIV. 

The  love  towards  our  neighbour  must  be  like  the  pure 
and  chaste  love  between  bride  and  bridegroom,  where  all 
faults  are  connived  at  and  borne  with,  and  only  the  virtues 
r^arded. 

cccxv. 

Believest  thou?  then  thou  wilt  speak  boldly.  Speakeat 
thou  boldly?  then  thou  must  suffer.  Sufferest  thou?  then 
thou  shalt  be  comforted.  For  faith,  the  confession  thereof, 
and  the  cross»  follow  one  upon  anotherr 

occxvi. 

G^e  and  it  shall  be  given  unto  your  this  is  a  fine  maxim, 
and  makes  people  poor  and  rich;  it  is  that  which  maintains 
my  house.  I  would  not  boast,  but  I  well  know  what  I  give 
away  in  the  year.  If  my  gracious  lord  and  master,  the 
prince  elector,  ^lould  give  a  gentleman  two  thousand  florins, 
this  should  haordly  answer  to  the  cost  of  my  housekeeping  for 
one  year;  and  yet  I  have  but  three  hundred  florins  a  year, 
bot  God  blesses  these,  and  makes  them  suffice. 

There  is  in  Austria  a  monastery,  which,  in  former  times, 
was  very  rich,  and  remained  rich  so  long  as  it  was  charitable 
to  the  poor;  but  when  it  ceased  to  give,  then  it  became 
iadigent,  and  is  so  to  this  day.  Not  long  since,  a  poor  man 
went  there  and  solicited  alms,  which  was  denied  him;  he 
demanded  the  cause  why  they  refused  to  give  for  God's  sake? 
The  porter  of  the  monastery  answered:  We  are  become 
poor;  whereupon  the  mendicant  said:  The  come  of  yoof 
poverty  is  this:  ye  had  formerly  in  this  monastery  two 
brethren,  the  one  named  Date  (give),  and  the  other  DabUut 
(it  shall  be  given  you).  The  former  ye  thrust  out;  the  other 
went  away  of  himself. 

We  are  bound  to  help  one's  neighbour  three  manner  of 


162  Luther's  table-t^^le. 

ways — with  giving,  lending,  and  selling.  But  no  man  gives; 
every  one  scrapes  and  claws  all  to  himself;  each  would 
willingly  steal,  but  give  nothing,  and  lend  but  upon  usury. 
No  man  sells  unless  he  can  over-reach  his  neighbour;  there- 
fore is  Dahitur  gone,  and  our  Lord  God  will  bless  us  no 
more  so  richly.  Beloved,  he  that  desires  to  have  anything, 
must  also  give:  a  liberal  hand  was  never  in  want,  or  empty. 

cccxvn. 
Desert  is  a  work  nowhere  to  be  found,  for  Christ  gives 
a  reward  by  reason  of  the  promise.  If  the  prince  elector 
should  say  to  me:  Come  to  the  court,  and  I  will  give  thee 
one  hundred  florins,  I  perform  a  work  in  going  to  the  court, 
yet  I  receive  not  the  gift  by  reason  of  my  work  in  going 
thither,  but  by  reason  of  the  promise  the  prince  made  me. 

CCCXVIII. 

I  marvel  at  the  madness  and  bitterness  of  Wetzell,  in 
undertaking  to  write  so  much  against  the  Protestants, 
assailing  us  without  rhyme  or  reason,  and,  as  we  say,  getting  a 
case  out  of  a  hedge;  as  where  he  rages  against  this  principle 
of  ours,  that  the  works  and  acts  of  a  farmer,  husbandman,  or 
any  other  good  and  godly  Christian,  if  done  in  faith,  are  far 
more  precious  in  the  sight  of  God,  than  all  the  works  of 
monks,  friars,  nuns,  &c.  This  poor,  ignorant  fellow  gets 
very  angry  against  us,  regarding  not  the  works  which  God 
has  commanded  and  imposed  upon  each  man  in  his  vocation, 
state,  and  calling.  He  heeds  only  superstitious  practices» 
devised  for  show  and  effect,  which  God  neither  commands 
nor  approves  of. 

St.  Paul,  in  his  epistles,  wrote  of  good  works  and  virtues 
more  energetically  and  truthfully  than  all  the  philosophers; 
for  he  extols  highly  the  works  of  godly  Christians,  in  their 
respective  vocations  and  callings.  Let  Wetzell  know  that 
David's  wars  and  battles  were  more  pleasing  to  God  than  the 
fastings  and  prayings  even  of  the  holiest  of  the  old  monks, 
setting  aside  altogether  the  works  of  the  monks  of  our  time, 
which  are  simply  ridiculous. 

cccxix. 
I  never  work  better  than  when  I  am  inspired  by  anger; 
when  I  am  angry,  I  can  write,  pray,  and  preach  well,  for 


OF  JUSTIFICATION.  153 

then  jnj  whole  temperament  is  quickened,  my  understanding 
sharpened,  and  all  mundane  vexations  and  temptations  depart. 

cccxx. 

Dr.  Justus  Jonas  asked  me  if  the  thoughts  and  words  ot 
the  prophet  Jeremiah  were  Cbristianlike,  when  he  cursed 
the  day  of  his  hirth.  I  said:  We  must  now  and  then  wake 
up  our  Lord  God  with  such  words.  Jeremiah  had  cause  to 
murmur  in  this  way.  Did  not  our  Saviour  Christ  say:  "  O 
faithless  and  perverse  generation!  How  long  shall  I  he  with 
you,  and  suffer  you?"  Moses  also  took  God  in  hand,  where 
he  said:  "  Wherefore  hast  thou  afflicted  thy  servant?  Have  I 
conceived  all  this  people?  Have  I  begotten  them?" 

cccxxi. 

A  man  must  needs  be  plunged  in  bitter  affliction  when  in* 
his  heart  he  means  good,  and  yet  is  not  regarded.  I  can 
never  get  rid  of  these  cogitations,  wishing  I  had  never  begun 
this  business  with  the  pope.  So,  too,  I  desire  myself  rather 
dead  than  to  hear  or  see  God's  Word  and  his  servants  con- 
temned; but  'tis  the  frailty  of  our  nature  to  be  thus  dis- 
couraged. 

They  who  condemn  the  movement  of  anger  against  anta- 
gonists, are  theologians  who  deal  in  mere  speculations;  they 
play  with  words,  and  occupy  themselves  with  subtleties,  but 
when  they  are  groused,  and  take-  a  real  interest  in  the 
matter,  they  are  touched  sensibly. 

CCCXXII. 

"  In  quietness  and  in  confidence  shall  be  your  strength." 
This  sentence  I  expounded  thus:  If  thou  intendest  to  vanquish 
the  greatest,  the  most  abominable  and  wickedest  enemy,  who 
is  able  to  do  thee  mischief  both  in  body  and  soul,  and  against 
whom  thou  preparest  all  sorts  of  weapons,  but  canst  not 
overcome;  then  know  that  there  is  a  sweet  and  loving  physi- 
cal herb  to  serve  thee,  named  Patientia, 

Thou  wilt  say:  How  may  I  attain  this  physic?  Take 
unto  thee  faith,  which  says:  no  creature  can  do  me  mischief 
without  the  will  of  God.  In  case  thou  receivest  hurt  and 
mischief  by  thine  enemy,  this  is  done  by  the  sweet  and 
gracious  will  of  God,  in  such  sort  that  the  enemy  hurts  him- 


154  luthbr's  table-talk. 

self  a  thousand  times  more  than  he  does  thee.  Hence  flows 
unto  me,  a  Christian,  the  love  which  says:  I  wiD,  instead  of 
the  eyil  which  mine  enemy  does  unto  me,  do  him  all  the 
good  I  can;  I  will  heap  coals  of  fire  upon  his  head.  This  is 
the  Christian  armour  and  weapon,  wherewith  to  beat  and 
overcome  those  enemies  that  seem  to  be  like  fange  mountains. 
In  a  word,  love  teaches  to  suffer  and  endure  all  things. 

cccxxin. 
A  certain  honest  and  Grod-forbearing  man  at  Wittenberg, 
told  me,  that  though  he  lived  peaceably  with  every  one,  hart 
no  man,  was  ever  quiet,  yet  many  people  were  enemies  unto 
him.  I  comforted  him  in  this  manner:  Arm  thyself  with 
patience,  and  be  not  angry  though  they  hate  thee;  what 
offence,  I  pray,  do  we  give  the  devil?  What  ails  him  to  be  so 
^eat  an  enemy  unto  us?  only  because  he  has  not  that  which 
Grod  has;  I  know  no  other  cause  of  his  vehement  hatred 
towards  us.  If  Grod  give  thee  to  eat,  eat;  if  he  cause  thee 
to  fast,  be  resigned  thereto ;  gives  he  thee  honours?  take 
them;  hurt  or  shame?  endure  it;  casts  he  thee  into  prison? 
murmur  not;  will  he  make  thee  a  king?  obey  him;  casts  he 
thee  down  again?  heed  it  not. 

cccxxiv. 

Patience  is  the  most  excellent  of  the  virtues,  and,  in  8acred 
Writ,  highly  praised  and  recommended  by  the  Holy  Ghost. 
The  learned  heathen  philosophers  applaud  it,  but  they  do 
not  know  its  genuine  basis,  being  without  the  assistance  of 
•God.  Epictetus,  the  wise  and  judicious  Greek,  said  very 
well:  "  Suffer  and  abstain." 

cccxxv. 
It  was  the  custom  of  old,  in  burying  the  dead,  to  lay  their 
heads  towards  the  sun-rising,  by  reason  of  a  spiritual  mystery 
and  signification  therein  manifested;  but  this  was  not  an 
enforced  law.  So  all  laws  and  ceremonies  should  be  free  in  the 
church,  and  not  be  done  on  compulsion,  being  things  which 
neither  justify  nor  condemn  in  the  sight  of  God,  bat  are 
observed  merely  for  the  sake  of  orderly  discipline. 

cccxxvi. 
The  righteousness  of  works  and  hypocrisy,  are  the  most 
mischievous  diseases  bom  in  us»  and  not  easily  expfSM, 


OF   PRATER.  155 

especialij  wben  they  are  confiraied  and  settled  upon  us  bj 
use  and  practice;  for  all  mankind  will  have  deaUngs  with. 
Almighty  Grod,  and  dispute  with  him,  according  to  their 
human  natural  understanding,  and  will  make  satisfactioa  to 
Cffod  for  their  sins,  with  their  own  strength  and  self-chosen 
works.  For  my  part,  I  have  so  often  deceived  our  Lord 
Grod  by  promising  to  be  upright  and  good,  that  I  will  promise 
no  more,  but  will  only  pray  for  a  happy  hour,  when  it  shall 
please  Gk)d  to  make  me  good. 

CCCXXVIL 

A  popish  priest  once  argued  with  me  in  this  manner:  Evil 
woiks  are  damned,  therefore  good  works  justify.  I  answered: 
This  your  argument  is  nothing  worth;  it  concludes  not 
raSwne  carUrariorum  ;  the  things  are  not  in  connexion;  evil 
works  are  evil  in  complete  measure,  because  they  proceed 
£rom  a  heart  that  is  altogether  spoiled  and  evil;  but  good 
works,  yea,  even  in  an  upright  Christian,  are  incompletely 
good;  for  they  proceed  out  of  a  weak  obedience  but  little 
recovered  and  restored.  Whoso  can  say  from  his  heart: 
I  am  a  sinner,  but  God  is  righteous;  and  who,  at  the  point 
of  death,  from  his  heart  can  say;  Lord  Jesus  Christ,  I  com- 
mit my  spirit  into  thy  hands,  may  assure  himself  of  true 
righteousness,  and  that  he  is  not  of  the  number  of  those  that 
bkspheme  God,  in  relying  upon  their  own  works  and 
rigbieousness. 


OF  PRAYER 

cccxxvin. 

NoHB  can  believe  how  powerful  prayer  is,  and  what  it  it 
aUe  to  effect,  but  those  who  nave  learned  it  by  experience« 

It  is  a  great  matter  when  in  extreme  need,  to  take  hold  on 
prayer.  I  know,  whenever  I  have  earnestly  prayed,  I  have 
been  amply  heard,  and  have  obtained  more  than  I  prayed  for; 
God,  indeed,  sometimes  delayed,  but  at  last  he  came. 

Ecdesiasticus  says:  '^  The  prayer  of  a  good  and  godly 


156  Luther's  table-talk. 

Christian    availeth   more  to  health,   than  the  physician's 
physic." 

O  how  great  a  thing,  how  marvellous,  a  godly  Christian's 
prayer  is !  how  powerful  with  God ;  that  a  poor  human  creature 
should  speak  with  God's  high  Majesty  in  heaven,  and  not  be 
affrighted,  but,  on  the  contrary,  know  that  God  smiles  upon 
him  for  Christ's  sake,  his  dearly  beloved  Son.  The  heart 
and  conscience,  in  this  act  of  praying,  must  not  fly  and  recoil 
backwards  by  reason  of  our  sins  and  unworthiness,  or  stand 
in  doubt,  or  be  scared  away.  We  must  not  do  as  the  Ba- 
varian did,  who,  with  great  devotion,  called  upon  St.  Leonard, 
an  idol  set  up  in  a  church  in  Bavaria,  behind  which  idol 
stood  one  who  answered  the  Bavarian,  and  said:  Fie  on  thee. 
Bavarian;  and  in  that  sort  often  repulsed  and  would  not  hear 
him,  till  at  last,  the  Bavarian  went  away,  and  said :  Fie  on 
thee,  Leonard. 

When  we  pray,  we  must  not  let  it  come  to:  Fie  upon  thee; 
but  certainly  hold  and  believe,  that  we  are  already  heard  in 
that  for  which  we  pray,  with  faith  in  Christ.  Therefore  the 
ancients  ably  defined  prayer  an  Aseensus  mentis  ad  JDeum, 
a  climbing  up  of  the  heart  unto  God. 

CCGXXIZ. 

Our  Saviour  Christ  as  excellently  as  briefly  comprehends  in 
the  Lord's  prayer  all  things  needful  and  necessary.  Except 
under  troubles,  trials,  and  vexations,  prayer  cannot  rightly  be 
made.  God  says:  "  Call  on  me  in  the  time  of  trouble;"  with- 
out trouble  it  is  only  a  bald  prattling,  and  not  from  the  heart; 
'tis  a  common  saying:  '*  Need  teaches  to  pray."  And  though 
the  papists  say  that  God  well  understands  all  the  words  of 
those  that  pray,  yet  St.  Bernard  is  far  of  another  opinion, 
who  says:  God  hears  not  the  words  of  one  that  prays,  unless 
he  that  prays  first  hears  them  himself.  The  pope  is  a  mere 
tormentor  of  the  conscience.  The  assemblies  of  his  greased 
crew,  in  prayer,  were  altogether  like  the  croaking  of  frogs, 
which  edified  nothing  at  all;  mere  sophistry  and  deceit,  fruit- 
less and  unprofitable.  Prayer  is  a  strong  wall  and  fortress 
of  the  church;  it  is  a  godly  Christian's  weapon,  which  no 
man  knows  or  finds,  but  only  he  who  has  the  spirit  of  grace 
and  of  prayer. 

The  three  first  petitions  in  our  Lord^s  prayer  comprehend 
such  great  and  celestial  things,  that  no  heart  is  able  to  search 


OF  PRATER.  157 

them  out.  The  fourth  contains  the  whole  policy  and  economy 
of  temporal  and  house  government,  and  aU  things  necessary 
for  this  life.  The  fifth  fights  against  our  own  evil  consciences^ 
and  against  original  and  actual  sins,  which  trouble  them. 
Truly  that  prayer  was  penned  by  wisdom  itself;  none  but 
God  could  have  done  it. 

cccxxx. 

Prayer  in  Popedom  is  mere  tongue-threshing;  not  prayer, 
but  a  work  of  obedience.  Thence  a  confused  sea  of  HorcB 
CanoniciBy  the  howling  and  babbling  in  cells  and  monasteries, 
where  they  read  and  sing  the  psalms  and  collects,  without 
any  spiritual  devotion,  understanding  neither  the  words, 
sentences,  nor  meaning. 

How  I  tormented  myself  with  those  Hora  Canonicce  be- 
fore the  gospel  came,  which  by  reason  of  much  business  I 
often  intermitted,  I  cannot  express.  On  the  Saturdays,  I 
used  to  lock  myself  up  in  my  cell,  and  accomplish  what  the 
whole  week  I  had  neglected.  But  at  last  I  was  troubled  with 
so  many  affairs,  that  I  was  fain  often  to  omit  also  my  Satur- 
day's devotions.  At  length,  when  I  saw  that  Amsdorf  and 
others  derided  such  devotion,  then  I  quite  left  it  off. 

From  this  great  torment  we  are  now  delivered  by  the  gos- 
peL  Though  I  had  done  no  more  but  only  freed  people  from 
that  torment,  they  might  well  give  me  thanks  for  it. 

cccxxxi. 

We  cannot  pray  without  faith  in  Christ  the  Mediator.  Turks, 
Jews,  and  papists  may  repeat  the  words  of  prayer,  but  they 
cannot  pray.  And  although  the  Apostles  were  taught  this 
Lord's  prayer  by  Christ,  and  prayed  often,  yet  they  prayed 
not  as  they  should  have  prayed;  for  Christ  says:  "  Hitherto 
je  have  not  prayed  in  my  name;"  whereas,  doubtless,  they 
bad  prayed  much,  speaking  the  words.  But  when  the  Holy 
Ghost  came,  then  they  prayed  aright  in  the  name  of  Christ. 
If  praying  and  reading  of  prayer  be  but  only  a  bare  work,  as 
the  papists  hold,  then  the  righteousness  of  the  law  is  nothing 
worth.  The  upright  prayer  of  a  godly  Christian  is  a  strong 
hedge,  as  God  himself  says:  "  And  I  sought  for  a  man  among 
them  that  should  make  up  the  hedge,  and  stand  in  the  gap 
before  me  for  the  land,  that  I  should  not  destroy  it,  but  I 
foond  none." 


158  Luther's  table-talk. 

CCCXKXIX. 

When  Moses,  with  the  children  of  Israel,  came  to  the  Bed 
Sea,  then  he  cried  with  trembling  and  quaking;  jet  he  opened 
not  his  mouth,  neither  was  his  roice  heard  on  earth  bj  the 
people;  doubtless,  he  cried  and  sighed  in  his  heart,  and  said: 
Ah,  Lord  Grod!  what  course  shall  I  now  take?  Which  way 
shall  I  now  turn  mjself?  How  am  I  come  to  this  strait? 
No  help  or  counsel  can  save  us;  before  us  is  the  sea;  behind 
us  are  our  enemies  the  Egyptians;  on  both  sides  high  and 
huge  mountains;  I  am  the  cause  that  all  this  people  shall  now 
be  destroyed.  Then  answered  Gt)d,  and  said:  "Wherefore 
criest  thou  unto  me?''  as  if  Grod  should  say:  What  an  alarum 
dost  thou  make,  that  the  whole  heavens  ring!  Human  rea- 
son is  not  able  to  search  this  passage  out.  The  way  through 
the  Red  Sea  is  full  as  broad  and  wide,  if  not  wider,  than 
Wittenberg  lies  from  Coburg,  that  so,  doubtless,  the  people 
were  constrained  in  the  night  season  to  rest  and  to  eat  therein; 
for  six  hundred  thousand  men,  besides  women  and  children, 
would  require  a  good  time  to  pass  through,  though  they  went 
one  hundred  and  fifty  abreast 

cccxxxiu. 

It  is  impossible  that  God  diould  not  hear  the  prayers  which 
with  faith  are  made  in  Christ,  though  he  give  not  according 
to  the  measure,  manner,  and  time  we  dictate,  for  he  will  not 
be  tied.  In  such  sort  dealt  God  with  the  mother  of  St  An- 
gustin;  she  prayed  to  Gt>d  that  her  son  might  be  converted, 
but  as  yet  it  would  not  be;  then  she  ran  to  the  learned,  in- 
treating  them  to  persuade  and  advise  him  thereunto.  She 
propounded  unto  him  a  marriage  with  a  Christian  virgin, 
that  thereby  he  might  be  drawn  and  brought  to  the  Chris- 
tian faith,  but  all  would  not  do  as  yet.  But  when  our 
Lord  Gt>d  came  thereto,  he  came  to  purpose^  and  made  of 
him  such  an  Augustin,  that  he  became  a  great  light  to  the 
church.  St.  James  says:  *'  Pray  one  for  another,  for  the 
prayer  of  the  righteous  availeth  much."  Prayer  is  a  powerful 
thing;  for  God  has  bound  and  tied  himself  Üiereunto. 

cccxxxiv. 
Christ  gave  the  Lord's  prayer,  according  to  the  ideas  of 
the  Jew8---that  is,  he  directed  it  only  to  the  Father,  whereas 
they  that  pray,  should  pray  as  though  they  were  to  be  heard 


OV   PRATER.  159^ 

&r  the  Son^s  sake.     This  was  because  Christ  would  not  be 
praised  before  his  death. 

cccxxxv. 

Justus  Jonas  asked  Luther  if  these  smitences  in  Scripture 
did  not  contradict  each  other;  where  God  sajs  to  Abraham: 
''If  I  find  ten  in  Sodom,  I  will  not  destroy  it;"  and  where 
Ezekiel  says:  ''  Though  these  three  men,  Noah,  Daniel,  and 
Job,  were  in  it,  yet  would  I  not  hear,"  &c.;  and  where  Jere- 
miah says :  "  Therefore  pray  not  thou  for  this  people.-'  Luther 
answered:  No,  they  are  not  against  one  another;  for  in  Eze- 
kiel it  was  forbidden  them  to  pray,  but  it  was  not  so  with 
Abraliani.  Therefore  we  must  have  regard  to  the  word;, 
when  God  says:  thou  shalt  not  pray,  then  we  may  well 
cease. 

cccxxxvi. 

"When  governors  and  rulers  are  enemies  to  God's  Word, 
then  our  duty  is  to  depart,  to  sell  and  forsake  all  we  have,  t(y 
fly  from  one  place  to  another,  as  Christ  commands.  We  must 
make  for  ourselves  no  tumults,  by  reason  of  the  gospel,  but 
suffer  all  things. 

cooxxxvn. 

Upright  Christians  pray  without  ceasing;  though  they  pray 
not  always  with  their  mouths,  yet  th^ir  hearts  pray  conti- 
nnafly,  sleeping  and  waking;  for  the  sigh  of  a  true  Christian 
is  a  prayer.  As  the  Psalm  saith:  ^*  Because  of  the  deep  sigh- 
ing of  the  poor,  I  will  up,  saith  the  Lord,"  &c.  In  like  man*^ 
ner  a  tme  Chrkitian  always  carries  the  cross,  though  he  feel 
it  not  always» 

CCCXXXVIII. 

The  IJord's  {»rayer  binds  the  people  together,  and  knits 
diem  one  to  another,  so  that  one  prays  ibr  another,  and  toge* 
ther  one  with  another;  and  it  is  so  strong  and  powerful  that 
it  even  drives  away  the  fear  of  death. 

cccxxxix. 

Ptayer  preserves  the  church,  and  hitherto  has  done  the 
best  for  the  church;  therefore  we  must  continually  pray. 
Hence  Christ  says  :  **  Ask,  and  ye  shall  have;  seek,  and  ye 
ihaU  find;  kno<^,  and  it  shall  be  opened  unto  you." 

First,  when  we  are  in  trouble,  he  will  have  us  to  pray;  for 
God  often,  as  it  were,  hides  himself,  and  will  not  hear;  yea, 
win  not  suffer  himself  to  be  found.    Then  we  must  seek  him; 


160  luthee's  table-talk. 

that  is,  we  must  continue  in  prayer. '  When  we  seek  him,  he 
often  locks  himself  up,  as  it  were,  in  a  private  chamber;  if 
we  intend  to  come  in  unto  him,  then  we  must  knock,  and 
when  we  have  knocked  once  or  twice,  then  he  begins  a  little 
to  hear.  '  At  last,  when  we  make  much  knocking,  then  he 
opens,  and  says:  What  will  ye  have?  Lord,  say  we,  we  would 
have  this  or  that;  then,  says  he,  Take  it  unto  you.  In  such 
sort  must  we  persist  in  praying,  and  waken  God  up. 


OF  BAPTISM. 

CCCXL. 

The  ancient  teachers  ordained  three  sorts  of  baptizing ; 
of  water,  of  the  Spirit,  and  of  blood ;  these  were  ob- 
served in  the  church.  The  catechumens  were  baptized  in 
water  ;  others,  that  could  not  get  such  water-bathing,  and 
nevertheless  believed,  were  saved  in  and  through  the  Holy 
Spirit,  as  Cornelius  was  saved,  before  he  was  baptized.  The 
third  sort  were  baptized  in  blood,  that  is,  in  martyrdom. 

CCCXLI. 

Heaven  is  given  unto  me  freely,  for  nothing .  I  have  assu- 
rance hereof  confirmed  unto  me  by  sealed  covenants,  that  is, 
I  am  baptized,  and  frequent  the  sacrament  of  the  Lord's 
Supper.  Therefore  I  keep  the  bond  safe  and  sure,  lest  the 
devil  tear  it  in  pieces ;  that  is,  I  live  and  remain  in  Grod's 
fear,  and  pray  daily  unto  him.  God  could  not  have  given 
me  better  security  of  my  salvation,  and  of  the  gospel,  than  by 
the  death  and  passion  of  his  only  Son  :  when  I  believe  that 
he  overcame  death,  and  died  for  me,  and  therewith  behold 
the  promise  of  the  Father,  then  I  have  the  bond  complete. 
And  when  I  have  the  seal  of  baptism  and  the  Lord's  Supper 
prefixed  thereto,  then  I  am  well  provided  for. 

CCCXLII. 

I  was  asked  :  when  there  is  uncertainty,  whether  a  person 
has  been  baptized  or  not,  may  he  be  baptized  under  a  con- 
dition, as  thus  :  If  thou  be  not  baptized,  then  I  baptize  thee  ? 
I  answered:  The  church  must  exclude  such  baptizing,  and 


OP   BAPTISM.  161 

not  endure  it^  though  there  be  a  doubt  of  the  previous  bap- 
tizing of  any  person,  yet  he  shall  receive  baptism,  pure  and 
simple,  without  any  condition. 

CCCXLIII. 

The  papists,  in  private  confession,  only  regard  the  work. 
There  was  such  a  running  to  confession,  they  were  never 
satisfied  ;  if  one  had  forgotten  to  confess  anything,  however 
trivial,  which  afterwards  came  to  his  remembrance,  off  he 
must  be  back  to  his  confessor,  and  confess  again.  I  knew 
a  doctor  in  law  who  was  so  bent  upon  confessing,  that, 
before  he  could  receive  the  sacrament,  he  went  three  times  to 
his  confessor.  In  my  time,  while  in  Popedom,  we  made 
oar  confessors  weary,  and  they  again  perplexed  us  with  their 
conditional  absolutions ;  for  they  absolved  in  this  manner: 
"I  absolve  and  loosen  thee,  by  reason  of  the  merits  of  our 
Lord  Jesus  Christ,  of  the  sorrow  of  thy  heart,  of  thy 
mouth's  confession,  and  of  the  satisfaction  of  thy  works,"  &c. 
These  conditions,  and  what  pertained  thereunto,  were  the 
cause  of  great  mischief.  All  this  we  did  out  of  fear,  that 
thereby  we  might  be  justified  and  saved  before  God;  we 
were  so  troubled  and  overburdened  with  traditions  of  men, 
that  Gerson  was  constrained  to  slacken  the  bridle  of  the  con- 
science and  ease  it;  he  was  the  first  who  began  to  break  out 
of  this  prison,  for  he  wrote,  that  it  was  no  mortal  sin  to 
neglect  the  ordinances  and  commandments  of  the  church,  or 
to  act  contrary  to  them,  unless  it  were  done  out  of  contempt, 
wilfully,  or  from  a  stubborn  mind.  These  words,  although 
they  were  but  weak  and  fevr,  yet  they  raised  up  and  comforted 
many  consciences. 

Against  such  bondage  and  slavery  I  wrote  a  book  on 
Christian  liberty,  showing  that  such  strict  laws  and  ordi- 
nances of  human  inventions  ought  not  to  be  observed.  There 
are  now,  however,  certain  gross,  ignorant,  and  inexperienced 
fellows,  who  never  felt  such  captivity,  that  presumptuously 
undertake  utterly  to  contemn  and  reject  all  laws  and  ordi- 
nances. 

CCCXLIV. 

K  a  woman  that  had  murdered  her  child  were  absolved  by 
me,  and  the  crime  were  afterwards  discovered  publicly,  and 
I  were  examined  before  the  judge,  I  might  not  give  witness 

M 


162  Luther's  table-tai«. 

in  the  matter— we  must  make  a  di£ferenee  between  the  dmith 
and  temporal  gOYemment.  She  confessed  not  to  me  asto  aman, 
but  to  Christy  and  if  Christ  ke^  mlence  therenpon,  it  is  nj 
duty  to  keep  silence  also,  and  to  saj:  I  know  nothing  of  the 
matter  thereof;  if  Christ  heard  it,  then  may  he  speak  of  it; 
lliongh,  meantime,  I  would  privately  say  to  Üie  woman: 
Thou  wretch,  do  so  no  more.  For,  while  I  am  not  the  maa 
to  speak  before  the  seat  of  justice,  in  temporal  causes,  in 
matters  touching  the  conscience^  I  ought  to  affright  sinnen 
with  God's  wraUi  against  sin,  throu^  the  law.  Sndi  as 
acknowledge  and  omfess  tiieir  sins,  I  must  lift  up  and  oom« 
fort  again,  by  the  preaching  of  the  gospel.  We  wul  not  be 
drawn  to  their  seats  of  justice,  and  markets  of  hatred  and  dis- 
sension. We  have  hitherto  protected  and  maintained  the 
jurisdiction  and  rights  of  the  church,  and  stül  wiB  do  so^ 
yielding  not  in  the  least  to  the  temporal  jurisdicticm  in  caoses 
belonging  to  doctrine  and  consciences.  Let  them  mind  their 
charge,  wherewith  they  will  find  enough  to  do,  and  leave  ours 
to  us,  as  Christ  has  commanded. 

CCCXLV. 

Auricular  confession  was  instituted  only  that  people 
might  give  an  account  of  their  faith,  and  from  their  hearts 
confess  an  earnest  desire  to  receive  the  holy  sacrament  We 
force  no  man  diereunto. 

CCCXLVI. 

Christ  gave  the  keys  to  the  church  for  her  comfort,  and 
commanded  her  servants  to  deal  therewith  according  to  his 
direction,  to  bind  the  impenitent,  and  to  absolve  th^  thai, 
repenting,  acknowledge  and  confess  their  sins,  are  heartily 
sorry  for  them,  and  believe  that  Grod  forgives  them  for  Christ's 
sake. 

CCCXLVII. 

It  was  asked,  did  the  Hussites  well  in  administering  the 
sacrament  to  young  children,  on  the  allegation  that  the  graces 
of  God  apply  equaJly  to  all  human  creatures.  Dr.  Luther  re« 
plied:  they  were  undoubtedly  wrmig,  since  young  children 
need  not  the  communion  for  theff  salvation;  but  still  the 
innovation  could  not  be  regarded  as  a  sin  of  the  Hussites^ 
since  St.  Qyprian,  long  «go,  set  them  the  example. 


OF  BAFTISK.  168 

CCCXLVIII. 

Does  he  to  whom  the  sacrament  is  administered  hy  a 
berede,  really  receive  the  sacrament?  Tes,  replied  Dr« 
Luther:  if  he  be  ignorant  that  the  person  administering  is 
a  heretic  The  sacramentarians  reject  the  body  of  Chnst; 
the  anabaptists  baptism,  and  therefore  they  cannot  efficiently 
baptize;  yet  if  a  person  apply  to  a  sacramentarian,  not  know- 
ing him  as  such,  and  receive  from  him  the  sacrament,  himself 
b^eying  it  to  be  the  veritable  body  of  Christ,  it  is  the 
veritable  body  of  Christ  that  he  actually  receives. 

CCCXLIX. 

The  anabaptists  cavil  as  to  how  the  salvation  of  man  is  to 
be  effected  by  water.  The  simple  answer  is,  that  all  things 
are  possible  to  him  who  believes  in  God  Almighty.  K, 
indeed,  a  baker  were  to  say  to  me:  "  This  bread  is  a  body,  and 
this  wine  is  blood,"  I  should  lai^h  at  him  incrednlously. 
But  when  Jesus  Christ,  the  Almighty  God,  taking  in  Ms 
hand  bread  and  wine,  tells  me:  *^  This  is  my  body  and  my 
blood,"  then  we  must  believe,  for  it  is  God  who  speaks — God 
who  with  a  word  created  all  things. 

CCCL. 

It  was  asked  whether,  in  a  case  of  necessity,  the  father  of 
a  family  might  administer  the  Lord's  supper  to  his  children 
or  servants.  Dr.  Luther  replied:  "  By  no  means,  for  he  is 
not  called  thereto,  and  they  who  are  not  called,  may  not 
preach,  much  less  administer  the  sacrament  'Twould  lead 
to  infinite  disorder,  for  many  people  would  then  wholly  dis- 
pense with  the  ministers  of  the  church." 

COCLI.  N 

When  Jesus  Christ  directed  his  aposdes  to  go  and  instruct 
and  baptize  all  nations,  he  meant  not  that  children  should  be 
exdnded;  the  ^»ostles  were  to  baptize  all  the  Gentiles,  young 
or  old,  great  or  small.  The  baptism  of  diildren  is  distiactly 
enjoined  in  Mark  x.  14:  *^  The  kingdom  of  God  is  of  little 
children."  We  must  not  look  at  this  text  with  the  eyes  of  a 
calf,  or  of  a  cow  vaguely  gaping  at  a  new  gate,  but  do  with 
it  as  at  court  we  do  with  the  prince's  letters,  read  it  and  weigh 
il^  and  read  it  and  weigh  it  again  and  again,  with  our  most 
etmest  attention. 

m2 


164  Luther's  table-talIc. 

cccm. 

The  papists  say  that  'twas  Pope  Melchiades  baptized  the 
emperor  Constantine,  but  this  is  a  fiction.  The  emperor 
Coirstantine  was  baptized  at  Nicomedia  by  Eusebius,  bishop 
of  that  town,  in  the  sixty-fifth  year  of  his  life,  and  the  thirty- 
third  of  his  reign. 

CCCLIII. 

The  anabaptists  pretend  that  children,  not  as  yet  having 
reason,  ought  not  to  receive  baptism.  I  answer:  That  reason 
in  no  way  contributes  to  faith.  Nay,  in  that  children  are 
destitute  of  reason,  they  are  all  the  more  fit  and  proper  re- 
cipients of  baptism.  For  reason  is  the  greatest  enemy  that 
faith  has:  it  never  comes  to  the  aid  of  spiritual  things,  but^^ — 
more  frequently  than  not — struggles  against  the  Divine  Word, 
treating  with  contempt  all  that  emanates  from  God.  If  Grod 
can  communicate  the  Holy  Ghost  to  grown  persons,  he  can,  ä 
fortiofin  communicate  it  to  young  children.  Faith  comes  of 
the  Word  of  God,  when  this  is  heard;  little  children  hear 
that  Word  when  they  receive  baptism,  and  therewith  they 
receive  also  faith. 

CCCLIV. 

When,  in  a  difficult  labour,  the  arm  or  leg  of  the  child 
alone  presents  itself,  we  must  not  baptize  that  limb,  under 
the  idea  that  thereby  the  infant  can  receive  baptism.  Still 
less  can.it  be  pretended  that  you  baptize  a  child  not  yet  come 
into  the  world,  by  pouring  water  on  the  mother.  The  text 
of  St.  John  manifestly  shows  that  such  practices  are  prohibited 
by  Scripture:  "Except  a  man  be  bom  again,  he  cannot  see 
the  kingdom  of  God.'*  We  must  not,  therefore,  baptize  a 
child  until  it  has  actually  come  into  the  world,  whole  and 
entire.  When  any  difiieulty  occurs,  those  present  must  kneel 
and  pray  unto  Christ,  that  he  will  deign  to  deliver  the  poor 
child  and  its  mother  from  their  sufferings,  and  they  must  do 
this  in  full  confidence  that  the  Lord  will  Üiereupon  listen  to  the 
dictates  of  his  merciful  nature  and  wisdom.  This  prayer, 
offered  up  in  faith,  introduces  the  child  to  the  Almighty,  who 
himself  has  said:  "  Suffer  little  children  to  come  unto  me,  for 
of  such  is  the  kingdom  of  God."  We  may  rest  assured  that, 
under  such  circumstances,  the  child  is  not  excluded  from 
salvation,  even  though  it  die  without  having  been  regularly 


OF   BAPTISM,  165 

baptized.  Should  an  infant,  on  coming  into  the  world,  be  so 
extremely  weak  and  feeble  that  there  is  manifest  danger  of  its 
dying  ere  it  can  be  carried  to  the  church,  then  the  women  pre- 
sent should  baptize  it  themselves,  in  the  usual  form.  For  this 
purpose,  it  is  always  desirable  that  the  mother  should  have 
about  her  at  least  two  or  three  persons,  to  attest  that  baptism 
lias  in  this  way  been  administered  to  the  child,  ex  necessitate, 

CCCLV. 

Some  one  sent  to  know  whether  it  was  permissible  to 
use  warm  water  in  baptism?  The  Doctor  replied:  "  Tell  the 
blockhead  that  water,  warm  or  cold,  is  water," 

CCCLVI. 

In  1541,  Doctor  Menius  asked  Doctor  Luther,  in  what 
manner  a  Jew  should  be  baptized?  The  Doctor  replied : 
You  must  fill  a  large  tub  with  water,  and,  having  divested 
the  Jew  of  his  clothes,  cover  him  with  a  white  garment.  He 
must  then  sit  down  in  the  tub,  and  you  must  baptize  him 
quite  under  the  water.  The  ancients,  when  they  were  bap- 
tized, were  attired  in  white,  whence  the  first  Sunday  after 
Easter,  which  was  peculiarly  consecrated  to  this  ceremony, 
was  called  dominica  in  albis.  This  garb  was  rendered  the 
more  suitable,  from  the  circumstance  that  it  was,  as  now,  the 
<!ustom  to  bury  people  in  a  white  shroud;  and  baptism,  you 
know,  is  an  emblem  of  our  death.  I  have  no  doubt  that 
when  Jesus  was  baptized  in  the  river  Jordan,  he  was  attired 
in  a  white  robe.  If  a  Jew,  not  converted  at  heart,  were  to 
ask  baptism  at  my  hands,  I  would  take  him  on  to  the  bridge, 
tie  a  stone  round  his  neck,  and  hurl  him  into  the  river ;  for 
these  wretches  are  wont  to  make  a  jest  of  our  religion.  Yet, 
after  all,  water  and  the  Divine  Word  being  the  essence  of 
baptism,  a  Jew,  or  any  other,  would  be  none  the  less  validly 
baptized,  that  his  own  feelings  and  intentions  were  not  the 
result  of  faith. 


166  Luther's  table-talk. 


OF  THE  SACRAMENT  OP  THE 
LORD'S  SUPPER. 

cccLvn. 

» 

The  blindness  of  the  papists  is  great  and  mischievous;  for 
they  will  neither  believe  the  gospel  nor  yield  thereunto^  but 
boast  of  the  church,  and  say:  She  has  power  to  alter,  and  to 
do  what  she  pleases;  for,  say  they,  Christ  gave  his  body  to 
his  disciples  in  the  evening  after  supper;  but  we  receive  it 
fasting,  therefore  we  may,  according  to  the  church's  ordinance, 
detain  the  cup  from  the  laity.  The  ignorant  wretches  are 
not  able  to  distinguish  between  the  cup,  which  pertains  to  the 
substance  of  the  sacrament,  and  fasting,  which  is  an  acci- 
dental, carnal  thing,  of  no  weight  at  all.  The  one  has  God's 
express  word  and  command,  the  other  consists  in  our  will  and 
choice.  We  urge  the  one,  because  God  has  commanded  it; 
the  other  we  leave  to  the  election  of  the  will,  though  we  better 
like  it  to  be  received  fasting,  out  of  honour  and  reverence. 

CCCLVIIL 

It  is.  a  wonder  how  Satan  brought  into  the  church,  and 
ordained,  but  one  kind  of  the  sacrament  to  be  received.  I 
cannot  call  to  mind  that  ever  I  read  how,  whence,  or  for 
what  caufie  it  was  so  altered.  It  was  first  so  ordained  in  the 
council  of  Constanoe,  where  nothing,  however,  is  {beaded  but 
only  the  custom« 

COCLIX* 

The  papists  highly  boast  of  their  power  and  authority, 
which  they  would  willingly  confirm  with  this  argument:  the 
apostles  fdtered  baptism;  therefore,  say  they,  the  bishops 
hAve  power  to  alter  the  sacram^it  of  the  Lord's  supper.  I 
answer:  admit  that  the  apostles  altered  something;  yet  there 
is  a  great  difference  between  an  apostle  and  a  bishop;  an 
apostle  was  called  immediately  by  God  with  gifts  of  the  Holy 
Ghost;  but  a  bishop  is  a  person  selected  by  man,  to  preach 
God's  word,  and  ordain  servants  of  the  church  in  certain 
places.  So,  though  the  apostles  had  this  power  and  autho- 
rity, yet  the  bishops  have  not.  Although  Elijah  slew  Baal's 
priests  and  the  false  prophets,  it  is  not  permitted  that  eveiy 


OF  THE  SACRAMENT  OF  THB  LOBD's  SUPPER.  I$7 

priest  shall  do  the  like«  Hence  St  Paul  makes  this  diffareaoe: 
"  Some  hath  he  given  to  he  apostles^  8<mie  teachers^  some  tc 
he  past(»s  and  mimsterSy''  äe.  Among  the  apoatks  was  no 
Buprematj  or  mling;  xKxae  was  greater  or  Ingker  in  oiffioe 
than  another;  theywereall  equal,  the  one  with  the  other.  The 
definitic»!  as  to  the  supremacy  and  rule  of  St  Peter  abore 
other  JMshopa  is  fiilse;  it  reaches  further  than  they  define  it; 
they  condttde  thus:  the  pope's  power  and  authority  is  the 
highest;  he  may  ordain  servants,  alter  kingdoms  and  govem- 
mentSy  depose  some  emperors  and  kings,  and  entiirone  others. 
But  we  «re  in  nowise  to  allow  of  such  definitions;  for  every 
definition  must  he  direct  and  proper,  set  down  plain  and 
dear;  so  that  neither  more  nor  less  may  in  the  definition  be 
contained^  than  that  which  is  described  and  defined. 

CCCLX. 

They  that  as  yet  are  not  well  informed,  but  stand  in  doubt, 
touching  the  institution  of  the  sacrament,  may  receive  it 
under  one  kind;  but  those  that  are  certain  thereof,  and  yet 
receive  it  under  one  kind,  act  wrongfully  and  against  their 
consciences. 

CCCLXI. 

What  signifies  it  to  dispute  and  wrangle  about  the  abomi- 
nable idolatry  of  elevating  the  sacrament  on  high  to  show  it  to 
the  pec^le,  which  has  no  approbation  of  the  Fathers,  and  was 
introduced  only  to  confirm  the  errors  touching  the  worship 
thereto,  as  though  bread  and  wine  lost  their  substance,  and 
retained  only  the  form,  smell,  taste.  This  the  papists  call 
transubstantiation,  and  darken  the  right  use  of  the  sacra- 
ment; whereas,  even  in  P<^dom,  at  Milan,  from  Ambrose's 
time  to  the  present  day,  they  never  hdd  or  obs^^ed  in  the 
mass  either  canon  or  devation,  or  the  Domintis  vobiscum, 

CCCLXII. 

The  elevation  of  the  sacrament  was  takes  out  of  the  Old 
Testament;  the  Jews  observed  two  forms,  the  one  called 
Tkrunuiy  the  other  Trumpha  ;  Tkruma  was  when  they  took 
an  offering  out  of  a  basket,  and  lifted  it  up  above  them  (like 
as  they  now  lift  up  the  oblate),  and  showed  the  same  to  our 
Lord  God,  after  which  they  either  burned  gf  ate  it:  Trumpha^ 
was  an  offering  which  they  lifted  not  up  above  them,  but 
showed  it  towards  the  four  comers  of  the  w<»ld,  as  the  pi^ists. 


168  Luther's  table-talk. 

in  the  mass,  make  crosses,  and  other  apish  toys»  towards  the 
four  corners  of  the  world. 

When  I  first  began  to  celebrate  mass  in  Popedom,  and  to 
make  such  crossings  with  marvellous  twistings  of  the  fingers, 
and  could  not  rightly  hit  the  way,  I  said:  "  Mary,  God's 
mother,  how  am  I  plagued  with  the  mass,  and  especially  with 
the  crossings."  Ah,  Lord  God!  we  were  in  those  times  poor 
plagued  people,  and  yet  it  was  nothing  but  mere  idolatry. 
They  terrified  some  in  such  sort  with  the  words  of  consecra- 
tion, especially  good  and  godly  men  who  meant  seriously,  that 
they  trembled  and  quaked  at  the  pronouncing  of  these  words: 
Hoc  est  corpus  meum,  for  they  were  to  pronounce  them,  sine 
vUa  hesitatione  ;  he  that  stammered,  or  left  out  but  one  word, 
committed  a  great  sin.  Moreover,  the  words  were  to  be 
spoken,  without  any  abstraction  of  thought,  in  such  a  way, 
that  only  he  must  hear  them  that  spake  them,  and  none  of  the 
people  standing  by.  Such  an  honest  friar  was  I  fifteen  years 
together;  the  Lord  of  his  mercy  forgive  me.  The  elevation 
is  utterly  to  be  rejected  by  reason  of  the  adoring  thereof. 
Some  churches,  seeing  we  have  put  down  the  elevation,  have 
followed  us  therein,  which  gives  me  great  satisfaction. 

CCCLXIII. 

The  operative  cause  of  the  sacrament  is  the  word  and  in- 
stitution of  Christ,  who  ordained  it.  The  substance  is  bread 
and  wine,  prefiguring  the  true  body  and  blood  of  Christ, 
which  is  spiritually  received  by  faith.  The  final  cause  of 
instituting  the  same,  is  the  benefit  and  the  fruit,  the  strength- 
ening of  our  faith,  not  doubting  that  Christ's  body  and  blood 
were  given  and  shed  for  us,  and  that  our  sins  by  Christ's 
death  certainly  are  forgiven. 

CCCLXIV. 

Question  was  made  touching  the  words  "  given  for  you," 
whether  they  were  to  be  understood  of  the  present  adminis- 
tering, when  the  sacrament  is  distributed,  or. of  when  it  was 
offered  and  accomplished  on  the  cross?  I  said;  I  like  it  best 
when  they  are  understood  of  the  present  administering^ 
although  they  may  be  understood  as  fulfilled  on  the  cross;  it 
matters  not  that  Christ  says:  "  Which  is  given  fbr  you,"  in- 
stead of :  "  Which  shall  be  given  for  you :"  for  Christ  is 
ffodie  et  Heriy  to-day  and  yesterday.  I  am,  says  Christ,  he 
that  doeth  it.     Therefore,  I  approve  that  Datur  be  under- 


OF  THB  SACRAMENT  OF  THE  LORD's  SUPPER.      169 

stood  in  such  manner,  that  it  show  the  use  of  the  work.  It 
was  likewise  asked,  whether  honour  and  reverence  were  to  be 
shown  to  the  sacrament?  I  said:  When  I  am  at  the  altar, 
and  receive  the  sacrament,  I  bow  my  knees  in  honour 
thereof;  but  in  bed  I  receive  it  lying. 

CCCLXV. 

They  that  do  not  hold  the  sacrament  as  Christ  instituted 
it,  have  no  sacrament.  All  papists  do  not,  therefore  they 
have  no  sacrament;  for  they  receive  not  the  sacrament, 
bat  offer  it.  Moreover,  they  administer  but  one  kind,  con- 
trary to  Christ's  institution  and  command.  The  sacrament 
is  God's  work  and  ordinance,  and  not  man's.  The  papists 
err  in  attributing  to  the  sacrament,  that  it  justifies,  ex  opere 
operatOy  when  the  work  is  fulfilled. 

CCCLXVI. 

These  words,  "  Drink  ye  all  of  it,"  concern,  say  the 
papists,  only  the  priests.  Then  these  words  must  also  concern 
only  the  priests,  where  Christ  says:  '^  Ye  are  clean,  but  not 
all,"  that  is,  all  the  priests. 


OF  THE  CHURCH. 

CCCLXVII. 

The  true  church  is  an  assembly  or  congregation  depending 
on  that  which  does  not  appear,  nor  may  be  comprehended  in 
the  mind,  namdy,  Grod's  Word;  what  that  says,  they  believe 
vnthout  addition,  giving  God  the  honour. 

COCLXVIII. 

We  tell  our  Lord  God  plainly,  that  if  he  will  have  his  church, 
he  must  maintain  and  defend  it;  for  we  can  neither  uphold 
nor  protect  it;  if  we  could,  indeed,  we  should  become  the 
proudest  asses  under  heaven.  But  Grod  says:  I  say  it,  I  do 
it:  it  is  God  only  that  speaks  and  does  what  he  pleases;  he 
does  nothing  according  to  the  fancies  of  the  ungodly,  or 
which  they  hold  for  upright  and  good. 

CGCLXIX. 

The  great  and  worldly-wise  people  take  offence  at  the  poor 
and  mean  form  of  our  church,  which  is  subject  to  many  infir  - 


170  LDTHES'S  TABLE-TALK. 

mities,  transgreseioiis,  and  sects,  wherewitit  she  is  pli^iied; 
for  they  saj  the  church  should  be  ahi^etfaer  poae,  holy, 
blameless,  God's  doye,  &c.  And  the  churchy  m  the  eyes  and 
sight  of  Grody  has  such  an  esteem;  but  in  the  eyes  and  sight 
of  the  world,  she  is  like  mtto  her  biidegroom,  Christ  Jesns^ 
torn,  spit  on,  derided,  and  prueified. 

The  similitude  of  the  upright  and  true  church  and  of 
Christ,  is  a  poor  silly  sheep;  but  the  similitude  oi  the  false 
and  hypocritical  church,  is  a  serpent,  an  adder. 

CCCLXX. 

Where  GJod's  word  is  purely  taught,  there  is  also  the  up- 
right and  true  church;  for  the  true  church  is  supported  hj 
the  Holy  Ghost,  not  by  succession  of  inheritance.  It  does 
not  follow,  though  St.  Peter  had  been  bishop  at  Borne,  and  at 
the  same  time  Christian  communion  had  been  at  Rome,  that, 
therefore,  the  pope  and  the  Romish  churdi  are  true;  f<Mr  if  that 
should  be  of  value  or  conclusive,  then  they  must  needs  con- 
fess that  Caiaphas,  Annas,  and  the  Saddueeee  were  also  the 
true  church;  for  they  boasted  that  they  were  desc^ided  from 
Aaron. 

CCCLXXL 

It  is  impossible  for  the  Christian  and  true  church  to  sub- 
sist without  the  shedding  of  blood,  for  her  adversary,  the 
devil,  is  a  liar  and  a  murderer.  The  church  grows  and  in- 
creases through  blood;  she  is  sprinkled  with  blood;  she  is 
spoiled  and  bereaved  of  her  blood;  when  human  creatures 
will  reform  the  church,  then  it  costs  blood. 

cccLxxn. 

The  form  and  aspect  of  the  world  is  like  a  paradise;  hot 
the  true  Christian  church,  in  the  eye  of  the  world,  is  foul, 
deformed,  aud  ofTeusive;  yet,  nevertheless,  in  the  sight  of 
Gt)d,  she  is  precious,  beloved,  and  highly  esteemed.  Aaron, 
the  high-priest,  appeared  gloriously  in  the  temple,  with  his 
ornaments  and  rich  attire,  with  odoriferous  and  sweet-smelling 
perfumes;  but  Christ  appeared  most  mean  and  lowly. 

Wherefore  I  am  not  troubled  that  the  world  esteems  the 
church  so  meanly;  what  care  I  that  the  usurers,  the  nobility, 
gentry,  citizens,  country-people,  covetous  men,  and  drunkards, 
contenm  and  esteem  me  as  dirt?  In  due  time,  I  will  esteem 
them  as  little.     We  must  ziot  sufier  ourselves  to  be  deceived 


OF  THS  cHuacs.  171 

or  troubled  as  to  what  tlie  world  thinks  of  \UL  To  plesse  the 
good  is  our  yirtue. 

^  CCGLXXUI. 

The  church  is  misery  on  earth,  first,  that  we  may  keep  in 
ndnd  we  are  banished  servants,  and  eddied  ont  of  Paradise  for 
Adam's  sake.  Seoondlj,  that  we  may  always  remember  the 
misery  of  the  Son  of  Gk>d,  who,  for  oar  sake,  was  made  man, 
walked  in  this  vale  of  misery,  suffered  for  us,  died,  and  rose 
«gain  frtMn  the  dead,  and  so  broi^ht  us  again  to  our  paternal 
home,  whence  we  were  driven.  Thirdly,  that  we  may  re- 
member our  habitation  is  not  of  this  world,  but  that  we  are 
here  only  as  strangers  and  pilgrims;  and  that  there  is  another 
and  ererlaating  life  prepared  for  us. 

CCCLXXIY. 

'  The  very  name,  the  church,  is  the  highest  argument  and 
proof  of  aU  hypocrites.  The  pharisees,  the  scribes,  yea,  the 
whole  senate  of  Jerusalem,  cried  out  against  Stephen,  and 
said:  *'This  man  eeaseth  not  to  speak  blasphemous  words 
against  this  h<^  place  and  the  hkw"  Cain,  Ishmael,  Saul, 
the  Turks  and  Jew%  brare  and  do  bear  the  name  and  title  of 
the  church.  But  Moses  finely  solves  this  argument:  ^^  They 
have  moved  me  to  jealousy  with  that  which  is  not  Orod,  they 
have  provoked  me  to  anger  with  their  vanities :  and  I  will 
move  them  to  jealousy  with  those  which  are  not  a  peopk :  I 
will  provoke  them  to  anger  with  a  foolish  nation."  Here 
was  quid  pro  qtto;  as  if  God  should  say:  ^  Could  ye  find  in 
your  hearts  to  forsake  me?  so  can  I  again  forsake  yon;"  for 
€rod  and  nation,  Üie  Word  and  the  church,  are  correUuiva ; 
the  ooe  cannot  be  without  the  other. 

CCCLXXV. 

like  as  a  child  in  the  mother's  womb  is  compassed  about 
with  a  thin  and  tender  caul,  which  the  Greeks  name  chorion 
(the  after ^birth),  and  needs  no  mcHre  sustenance  than  so  much 
as  the  cotyUdoneSy  from  which  the  fruit  receives  nourishment, 
bring  with  them;  nor  does  the  after-birth  break,  except  the 
£ruit  be  ripe,  and  about  to  be  timely  brought  to  the  light  of 
this  world;  even  so  the  church  also  is  inclosed  in  the  word 
and  bound  therein,  and  seeks  none  other  doctrine  concerning 
God's  will  than  that  which  is  revealed  in  the  same;  there- 


172  Luther's  table-talk. 

with  she  is  content,  and  thereupon  she  remains  and  depends 
by  faith,  until  she  shall  behold  Grod's  presence,  and  shall  heac 
God  himself  preach  of  the  mysteries  and  hidden  things  which 
on  earth  we  see  by  faith. 

But  in  case  some  vain-glorious  professors,  by  untimely 
motion,  force  and  break  the  after-birth,  as  the  papists  and 
other  seducers  do  in  contemning  the  office  of  preaching,  and 
expect  visions  and  revelations  from  heaven,  this  must  be 
compared  with  untimely  births,  still-born  children,  and 
abortions. 

CCCLXXVI. 

The  amaranth  is  a  flower  that  grows  in  August:  it  is  more 
a  stalk  than  a  flower,  is  easily  broken  off,  and  grows  in  joyful 
and  pleasant  sort;  when  all  other  flowers  are  gone  and  de- 
cayed, then  this,  being  sprinkled  with  water,  becomes  fair 
and  green  again;  so  that  in  winter  they  use  to  make  garlands 
thereof.  It  is  called  amaranth  from  this,  that  it  neither  withers 
nor  decays. 

I  know  nothing  more  like  unto  the  church  than  this  flower, 
amaranth.  For  although  the  church  bathes  her  garment  in 
the  blood  of  the  Lamb,  and  is  coloured  over  with  red,  yet  she 
is  more  fair,  comely,  and  beautiful  than  any  state  and  assem- 
bly upon  the  face  of  the  earth.  She  alone  is  embraced  and 
beloved  of  the  Son  of  God,  as  his  sweet  and  amiable  spouse, 
in  whom  only  he  takes  joy  and  delight,  and  whereon  his 
heart  alone  depends;  he  utterly  rejects  and  loathes  others, 
that  contemn  or  falsify  his  gospel. 

Moreover,  the  church  willingly  suffers  herself  to  be  plucked 
and  broken  off,  that  is,  she  is  loving,  patient,  and  obedient  to 
Christ  her  bridegroom  in  the  cross;  she  grows  and  increases 
again,  fair,  joyful,  and  pleasant,  that  is,  she  gains  the  greatest 
fruit  and  profit  thereby;  she  learns  to  know,  Grod  aright,  to 
call  upoi^  him  freely  and  undauntedly,  to  confess  his  word 
and  doctrine,  and  produces  many  fair  and  glorious  virtues. 

At  last,  the  body  and  stalk  remain  whole  and  sound,  and 
cannot  be  rooted  out,  although  raging  and  swelling  be  made 
against  some  of  the  members,  and  these  be  torn  away.  For 
like  as  the  amaranth  never  withers  or  decays,  even  so,  the 
eburch  can  never  be  destroyed  or  rooted  out.  But  what  is 
most  wonderful,  the  amaranth  has  this  quality,  that  when  it 
is  sprinkled  with  water,  and  dipped  therein,  it  becomes  fresh 


OF  THE  CHURCH.  173 

and  green  again,  as  if  it  were  raised  and  wakened  from  the 
dead.  Even  so  likewise  the  church  will  by  God  be  raised  and 
wakened  out  of  the  grave,  and  become  living  again;  will  ever- 
lastingly praise,  extol,  and  laud  the  Father  of  our  Lord  and 
Saviour  Jesus  Christ,  his  Son  and  our  Redeemer,  together  with 
the  Holy  Ghost.  For  though  temporal  empires,  kingdoms,  and 
principalities  have  their  changings,  and  like  flowers  soon  fall 
and  fade  away,  this  kingdom,  which  is  so  deep  rooted,  by  no 
power  can  be  destroyed  or  wasted,  but  remains  eternally. 

CCCLXXVII. 

An  olive  tree  will  live  and  bear  fruit  two  hundred  years; 
'tis  an  image  of  the  church;  oil  symbolizes  the  gentle  love  of 
the  gospel,  as  wine  emblems  the  doctrine  of  the  law.  There  is 
such  a  natural  unity  and  affinity  between  the  vine  and  the  olive 
tree,  that  when  the  branch  of  a  vine  is  grafted  upon  an  olive 
tree,  it  bears  both  grapes  and  olives.  In  like  manner,  when 
the  church,  which  is  God's  Word,  is  planted  in  people's 
hearts,  then  it  teaches  both  the  law  and  the  gospel,  using  both 
doctrines,  and  from  both  bringing  fruit.  The  chesnut  tree, 
in  that  it  produces  all  the  better  fruit  when  it  is  soundly 
beaten,  shadows  forth  man  submissive  to  the  law,  whose 
actions  are  not  agreeable  to  God,  until  he  has  been  tried  by 
tribulation.  The  lemon  tree,  with  its  fruit,  figures  Christ;  the 
lemon  tree  has  the  property  of  bearing  fruit  at  all  seasons; 
when  its  fruits  are  ripe,  they  drop  off,  and  are  succeeded  by  a 
fresh  growth;  and  this  fruit  is  a  sure  remedy  against  poison. 
Jesus  Christ,  when  his  ministers  and  champions  depart  from 
earth,  replaces  them  by  others;  his  produce  is  ever  growing, 
and  it  is  a  sure  remedy  against  the  poison  of  the  devil. 

CCCLXXVIII. 

I  much  marvel  that  the  pope  extols  his  church  at  Home  as 
the  chief,  whereas  the  church  at  Jerusalem  is  the  mother;  for 
there  the  doctrine  was  first  revealed,  and  set  forth  by  Christ, 
the  Son  of  God  himself,  and  by  his  apostles.  Next  was  the 
church  at  Antioch,  whence  the  Christians  have  their  name. 
Thirdly,  was  the  church  at  Alexandria;  and  still  before  the 
Romish,  were  the  churches  of  the  Galatians,  of  the  Corinth- 
ians, Ephesians,  of  the  Philippians,  &c.  Is  it  so  great  a  matter 
that  St.  Peter  was  at  Rome?  which,  however,  has  never  yet 


174  lüthse's  table-talk. 

beeil)  nor  ever  will  be  proved,  whereas  onr  blessed  Saviour 
Christ  himself  was  at  Jerusalem,  where  all  the  artides  of  our 
ChristtiEiii  faith  were  made;  where  St.  James  received  bia 
orders,  and  was  bishop,  and  where  the  pillars  of  the  church 
had  their  seat 

CCCLXXIX. 

The  papists  relj  upon  this:  the  churdi  cannot  err;  we  are 
the  church,  ergo^  we  cannot  err.  To  the  majovy  I  make  this 
answer:  true,  the  church  cannot  err  in  doctrine,  but  in  works 
and  actions  she  may  easily  err,  yea,  and  often  does  err;  and 
therefore  she  prays:  "  Forgive  us  our  trespasses,"  &c.  The 
minor  I  utterly  deny.  Therefore  when  they  argue  and  say: 
What  the  church  teaches  uprightly  and  pure,  is  true,  tlus 
we  admit;  but  when  they  argue  and  say:  what  the  church 
does  is  upright  and  trae,  this  we  deny. 

CCCLXXX. 

Many  boast  of  their  title  to  the  church,  whereas  they  know 
not  the  true  church;  the  holy  prophets  much  opposed  the 
false  church.  The  prophet  Isaiah,  in  the  b^inning  of  his 
first  chapter,  describes  two  sorts  of  churches.  The  upright 
and  true  church  is  a  very  small  heap  and  number,  of  little  or 
no  esteem,  and  lying  under  the  cross.  But  the  false  church 
is  pompous,  boasting,  and  presuming;  she  flourishes,  and  is 
held  in  high  repute,  like  Sodom,  of  which  St.  Paul  complains, 
Eomans  viiL  and  iz.  The  true  church  consists  in  Grod's 
election  and  calling;  she  is  powerful  and  strong  in  weakness. 

CCCLXXXI. 

One  of  the  jugglings  of  the  sophists,  wherewith  the  ungodly 
wretches  deceive  simple  people,  is  this:  a  kingdom,  say  th^, 
which  is  plagued  and  tormented,  is  a  temporal  kingdom.  The 
Christian  church  is  plagued  and  tormented:  ergo^  Christ's 
kingdom  is  a  temporal  kingdom.  But  I  answer  them:  No, 
not  so;  the  kingdom  of  Clmst  is  not  plagued,  but  our  bodies^ 
by  reason  of  our  sins,  are  plagued  and  tormented.  As  St.  Paul 
says:  *'We  must  through  much  tribulation  enter  into  the 
kingdom  of  Grod.*'  He  says  not  that  the  kingdom  of  Grod 
suffers  externally.  It  is  equally  false  when  they  say,  God 
is  love,  God  justifies,  therefore  love  justifies. 


OF   EXOOMlfUNICATIOK.  175 

Such,  and  the  like  fallacies,  maj  sometimes  puzzle  even 
onderstandiiig  minds,  well  exercised  and  practised;  therefore 
we  must  take  time  to  answer  them,  for  every  one  cannot  so 
Boddenlj  detect  them. 


OF  EXCOMMUNICATION. 


CCCL] 

The  lu^odly  have  great  power,  riches,  and  respect;  on  the  con- 
trary, we,  the  true  and  upright  Christians,  have  but  only  one 
poor,  silly,  and  contemned  Christ  Temporal  things,  money, 
wealth,  reputation,  and  power  they  have  idready ;  they  care  no- 
thing €ar  Christ.  We  say  to  them:  Ye  are  great  hrda  on  earth, 
we,  lords  in  heaven;  ye  have  the  power  and  riches  on  earth,  we, 
heavenly  treasure,  namely,  Grod's  Word  wad  command;  we 
have  baptism,  and  the  sacrament  of  the  Lord's  Supper,  which 
is  an  office  celestial.  K  any  man  among  us,  with  the  name 
of  a  Christian,  will  exercise  unjust  power,  insolence,  and 
wickedness,  wilfully,  then  we  excommunicate  such  a  person, 
80  that  lie  shall  not  be  present  at  the  baptizing  of  children,  nor 
shall  be  partaker  of  the  holy  communion,  nor  have  conversa- 
tion with  other  Christians. 

But  if  he  abandon  and  forsake  the  name  of  a  Christian,  and 
give  up  his  profession,  then  we  are  willing  with  patience  to 
suffer  his  tyranny,  insolence,  and  usurped  power;  we  are  con- 
tent to  let  him  go  like  the  heathen,  or  Jews,  or  Turks,  and 
80  conumt  our  cause  to  God. 

CCCLXXXIII. 

Our  dealing  and  proceeding  against  the  pope  is  altogether 
excommunication,  which  is  simply  the  public  declaration  that 
a  person  is  disobedient  to  Christ's  word.  Now  we  affirm  in 
public,  that  the  pope  and  his  retinue  believe  not;  therefore 
we  conclude  that  he  shall  not  be  saved,  but  be  damned. 
What  is  this,  but  to  excommunicate  him?  Briefly,  to  put 
Christ's  word  in  execution,  and  to  accomplish  and  execute 
his  command,  this  is  excommunication. 


176  Luther's  table-talk. 

ccclxxxiv. 

I  will  proceed  with  excommunicatioii  after  this  manner 
first,  when  I  mjself  have  admonished  an  obstinate  sinner 
then  I  will  send  unto  him  two  persons,  as  two  chaplains,  or 
two  of  the  aldermen  of  the  town,  two  churchwardens,  or 
two  honest  men  of  the  assembly;  if  then  he  will  not  be 
reformed,  but  still  runs  on  in  stubbornness,  and  persists  in 
his  sinful  life,  I  will  declare  him  openly  to  the  church  in 
this  manner:  Loving  friends,  I  declare  unto  you,  that  .ZVI  iVI 
has  been  admonished,  first  by  myself  in  private;  afterwards 
also  by  two  chaplains;  thirdly,  by  two  aldermen,  or  two  church- 
wardens, as  it  may  be,  yet  he  will  not  desist  from  his  sinful 
kind  of  life;  wherefore,  I  earnestly  desire  you  to  assist^  and 
advise  you  to  kneel  down  with  me,  and  let  us  pray  against 
him,  and  deliver  him  over  to  the  devil,  &c. 

Hereby  we  should  doubtless  prevail  so  far,  that  people 
would  not  live  in  such  public  sin  and  shame;  for  this  would 
be  a  strict  excommunication,  not  like  the  pope's  money-bulls, 
profitable  to  the  church.  When  the  person  were  reformed 
and  converted,  we  might  receive  him  into  the  church  again. 

CCCLXXXV. 

Christ  will  have  that  a  sinner  be  first  warned  and  admo- 
nished, not  only  once  or  twice  by  private  and  single  persons 
not  in  office,  but  also  by  them  that  are  in  office  of  public 
preaching,  before  the  severe  sentence  of  excommunication  be 
published  and  declared.  But  while  the  ministry  of  the  Word 
calls  to  the  Lord's  Supper  all  such  of  the  faithful  as  repent 
of  their  sins,  and  admits  them  to  the  bosom  of  Chnst's 
church,  it  must  justly  reject  the  hardened  impenitent,  and 
abandon  them  to  the  judgment  of  God,  excluding  them  here 
from  the  society  of  the  faithful,  and,  should  they  die  in  their 
sins,  from  Christian  burial. 

CCCLXXXVI. 

Nothing  would  more  hinder  excommunication  than  for 
men  to  do  what  pertains  to  a  Christian.  Thou  hast  a  neigh- 
bour whose  life  and  conversation  is  well  known  unto  thee, 
but  unknown  to  thy  preacher  or  minister:  When  thou  seest 
this  neighbour  growing  rich  by  unlawful  dealing,  living 
lasciviously,  in  adultery,  &c.;  that  he  governs  his  house  and 
family  negligently,  &c.;  then  thou  oughtest,  Christian-like, 


OF  EXCOMMÜMICATIOM.  1?7 

to  warn  and  earnestly  admonish  him  to  desist  from  his  sinful 
courses,  to  have  a  care  of  his  salvation,  and  to  abstain  from 
giving  offence.  Oh,  bow  holy  a  work  wouldst  then  thou 
perform,  didst  thou  in  this  way  win  thy  neighbour?  But  I 
pray,  who  does  this?  for,  first,  truth  is  a  hateful  thing;  he 
that,  in  these  times,  speaks  the  truth,  procures  hatred. 
Therefore,  thou  wilt  rather  keep  thy  neighbour's  friendship 
and  good-will,  especially  when  he  is  rich  and  powerful,  by 
holding  thy  peace  and  keeping  silence,  and  conniving,  than 
incur  his  displeasure  and  make  him  thy  adversary. 

Again,  we  have  less  excommunication  now,  forasmuch  as 
in  some  sort  we  are  all  subject  to  blaspheming  aHke,  and 
therewith  are  stained;  so  that  we  are  afraid  to  pull  out  the 
mote  we  see  in  our  neighbour's  eye,  lest  we  be  hit  in  the 
teeth  with  the  beam  that  appears  in  our  own. 

But  the  chief  cause  why  excommunication  is  fallen,  is  that 
the  number  of  upright  and  true  Christians  in  every  place  is 
very  small;  for,  if  from  our  hearts  we  loved  and  practised 
true  and  upright  godliness  and  God's  Word,  as  we  all 
ought,  then  we  should  regard  the  command  of  Christ  our 
blessed  Saviour  far  above  all  the  wealth,  welfare,  or  favour 
of  this  temporal  life.  For  this  command  of  Christ,  touching 
the  admonishing  and  warning  a  sinning  brother,  is  even  a:» 
necessary  as  this:  *'  Thou  shalt  do  no  murder,  thou  shalt  not 
commit  adultery,  not  steal,"  &c.,  seeing  that  when,  either 
out  of  fear  or  for  some  other  worldly  respect,  thou  omittest 
this  admonition,  there  depends  thereon,  not  thy  neighbour's 
body  and  goods,  but  the  salvation  of  his  soul. 

CCCLXXXVII. 

Take  heed,  I  say,  that  in  any  case  thou  contemn  not  the 
excommunication  of  the  true  church;  a  contempt  certainly 
involving  the  displeasure  of  Grod;  for  Christ  says:  "Verily 
I  say  unto  you,  what  ye  bind  on  earth,  shall  be  sdso  bound  in 
heaven,"  &c.  The  pope,  however,  in  his  tyranny,  abuses  the 
power  of  excommunication.  K  a  poor  man,  at  a  certain 
appointed  day,  cannot  make  pajment  of  the  taxation  the 
pope  imposes  upon  him,  he  is  exconununicated;  and  in  the 
same  way  he  thunders  his  bulls  and  his  excommunications 
against  us,  because  we  avow  the  all-saving  doctrine  of 
the  gospel;    yet  our  Saviour  Christ  comforts  us,  sayingi 

N 


17$  luthea'b  tablr-talk. 

^  fiappj  are  je  when  men  revile  and  persecste  jaa  fat  vacf 
sake,  and  speak  all  manner  of  evil  against  j<m^  he»  And 
again:  '*  They  will  excommunicate  yoo,  or  put  70a  oat  of  tbe 
synagogue." 

Most  assnredlj  the  pq^'s  bull  is  n<M;  Christ's  exoommnni- 
cation,  bj  reason  it  is  not  done  or  taken  in  hand  according  to 
Christ's  institution;  it  is  of  no  value  in  heaven^  but  to  him, 
who  thus  abuses  it  against  Christ's  eonunand,  it  brings  most 
sure  and  certain  destruction,  for  it  ia  a  sin  wherewith  Grod's 
name  is  blasphemed. 

GCCLXXXVIU. 

Like  as  this  external  and  visible  excommunication  is  used 
against  those  only  that  live  in  public  sins,  even  so  the  hidden 
and  invisible  excommunication,  which  is  not  of  men,  or  done 
by  men  visibly,  but  is  of  Grod  himself,  and  done  by  him  only, 
often  excludes  from  the  kingdom  of  Christ,  invidbly,  persons 
whom  we  take  to  be  fair,  upright,  good,  and  honest  Chris- 
tians» For  God  judges  not  according  to  outward  works  or 
kind  of  life,  as  men  do,  but  views  the  heart;  he  judges  hypo- 
crites whom  the  chnreh  can  neither  judge  nor  punish;  tiie 
ehurch  judges  not  what  is  hidden  and  invisible. 

All  are  not  stained  so  grossly  wkh  open  ofiences,  tiia* 
we  can  tax  them  in  public,  as  were  fitting,  with  any  <me 
particular  sin  and  transgression.  For  although  many  coTe- 
tons  persons,  adulterers,  &c.,  are  among  us,  yet  they  proceed 
so  craftily,  and  in  such  sort  act  their  sins,  that  we  cannot 
detect  them.  Yet  although  such  be  with  us  in  the  <^urefa, 
among  the  Christian  assembly,  hear  sermons  and  Grod's 
Word,  and,  with  upright  and  godly  Christians,  receive  the 
holy  sacrament,  yet,  de  facto,  they  are  excommunicated  by 
God,  by  reason  th^  live  in  sin  against  their  own  con- 
sciences, and  amend  not  their  lives.  Such  sinners  may  deceive 
men,  but  they  cannot  deceive  God;  he  at  the  day  of  judg- 
ment will  cause  his  angels  to  gather  all  offenders  together, 
and  will  cast  them  into  unquenchable  fire. 

GCCLXXXIX. 

Christ  says:  '^  Beceive  ye  the  Holy  Ghost,  whosesoever 
sins  ye  remit,  they  are  remitted  unto  them;  and  whose- 
soever sins  ye  retain,  they  are  retained."  And  ''If  thy 
brother  shall  trespass  against  thee,  go  and  teil  him  his  fault 


OF  PSEACHEES  Ain>  PREACHING.  179 

b^woen  tbee,  and  Mm  alone;  if  lie  shall  hear  thee,  thou  hast 
gained  thy  brother.  But  if  he  will  not  hear  thee,  then  take 
with  thee  one  or  two  more,"  &c.;  and  ''If  he  shall  negleet  to 
hear  them,  tell  it  unto  the  churdi.  Bat  if  he  neglect  to  hear 
the  church,  let  him  be  unto  thee  as  an  heathen  man,  and  a 
publican."  And  St.  Paul:  ''If  any  man  that  is  called  a 
brother  be  a  fornicator,  or  covetous,  or  an  idolater,  or  a 
railer,  or  a  drunkard,  or  an  extortioner,  with  such  an  one, 
eat  not,  8ce.:  put  awaj  from  you  that  wicked  person." 
Also:  *^  If  there  come  any  to  you,  and  bring  not  this  doctrine, 
receiye  him  not  unto  your  house,  neither  bid  him  God  speed; 
for  he  that  biddeth  him  God  speed,  is  partaker  of  his  evil 
deeds." 

These,  and  such  like  sentences,  are  the  unchangeable  will, 
decrees,  and  ordinances  of  the  high  Majesty  of  God;  we 
have  no  power  to  alter  or  omit  them,  much  less  to  abolish 
them;  but,  on  the  contrary,  have  earnest  command,  with  true 
diligence  tp  hold  thereunto,  disregarding  the  power  or  repu- 
tation of  any  person  whatsoevar.  And  althougb  excommu- 
nication in  Popedom  has  been  and  is  shamefully  abused,  and 
made  a  mere  torment,  yet  we  must  not  suffer  it  to  fall,  but 
make  right  use  of  it,  as  Christ  has  commanded,  to  the  raising 
of  the  (£urch,  not  to  exercise  tyranny,  as  the  pope  has  done. 


OF  PREACHEES  AND  PREACHING. 

CCGXC. 

Some  there  are  that  rail  at  the  servants  of  God,  and  say: 
What  though  the  Word  and  sacraments  be  upright  and  the 
truth,  as  indeed  they  be,  when  God  speaks  of  them;  'tis  not 
therefore  God's  Word  when  a  man  talks  thereof. 

cccxci. 

Divinity  consists  in  use  and  practice,  not  in  speculation 
and  meditation.  Every  one  that  deals  in  speculaticms^  either 
in  househcdd  affairs  or  temporal  government,  without  prae- 
ticCy  is  lost  and  nothing  worth.     When  a  tradesman  makes 

v2 


180  Luther's  table-talk. 

his  account,  how  much  profit  he  shall  reap  in  the  year,  but 
puts  nothing  in  practice,  he  trades  in  vain  speculations,  and 
finds  afterwards  that  his  reckoning  comes  far  too  short.  And 
thus  it  goes  also  with  speculating  divines,  as  is  seen  to  this 
day,  and  as  I  know  by  experience. 

CCCXCII. 

No  man  should  undertake  anything,  except  he  be  called 
thereunto.  Calling  is  two-fold;  either  divine,  which  is  done 
by  the  highest  power,  which  is  of  faith;  or  else  it  is  a  calling 
of  love,  which  is  done  by  one's  equal,  as  when  one  is  desired 
by  one's  friend  to  preach  a  sermon.  Both  vocations  are  ne- 
cessary to  secure  the  conscience. 

CCCXCIIl. 

Young  people  must  be  brought  up  to  learn  the  H;jly  Scrip- 
tures; when  such  of  them  as  know  they  are  designed  for  the 
ministry  present  themselves  and  offer  their  service,  upon  a 
parish  falling  void,  they  do  not  intrude  themselves,  but  are 
as  a  maid  who,  being  arrived  at  woman's  estate,  when  one 
makes  suit  to  marry  her,  may  do  it,  with  a  good  and  safe  con- 
science towards  God  and  the  world.  To  thrust  out  another 
is  to  intrude;  but  when  in  the  church  a  place  is  void,  and 
thou  sayest:  I  will  willingly  supply  it,  if  ye  please  to  make 
use  of  me;  then  thou  art  received,  it  is  a  true  vocation  and 
calling.  Such  was  the  manner  of  Isaiah,  who  said:  '*  Here 
I  am;  send  me."  He  came  of  himself  when  he  heard  they 
stood  in  need  of  a  preacher;  and  so  it  ought  to  be;  we  must 
look  whether  people  have  need  of  us  or  no,  and  then  whether 
we  be  desired  or  called. 

cccxciv. 

To  the  poor  is  the  gospel  declared,  for  the  rich  regard  it 
not.  If  the  pope  maintained  us  not  with  that  he  has  got, 
though  much  against  his  will,  we  might  even  starve  for  want 
of  food.  The  pope  has  sw^lowed  stolen  goods,  and  must 
spew  them  all  up  again,  as  Job  says:  he  must  give  them  to 
those  to  whom  he  wishes  evil.  Scarce  the  fiftieth  part  is  ap- 
plied to  the  profit  of  the  church;  the  rest  he  throws  away; 
we  obtain  but  the  fragments  under  the  table.  But  we  are 
a/»ured  of  better  wages  after  this  life;  and,  truly,  if  our  hope 
were  not  fixed  there,  we  were  of  all  people  the  most  miserable. 


OF  PREACHERS  AND  PREACHING.  181 

CCCXCV. 

I  would  not  have  preachers  torment  their  hearers,  and  de- 
tain them  with  long  and  tedious  preaching,  for  the  delight  of 
hearing  vanishes  therewith,  and  the  preachers  hurt  themselves. 

cccxcvi, 
Grod  was  at  Moses  six  several  times  hefore  he  could  get 
him  fbrward;  at  last,  after  many  excuses,  he  went,  but  un- 
willingly. If  I  had  been  Moses,  I  would,  with  the  aid  of 
some  lawyer,  have  framed  a  bill  of  complaint  against  our  Lord 
Grod,  for  breaking  his  promise;  for  he  said  to  Moses:  "  I  will 
be  with  thee,"  but  he  performed  not  what  he  promised.  In 
like  manner  G-od  comforts  and  encourages  with  similar  pro- 
mises in  the  gospel,  saying:  "  And  ye  shall  find  rest  for  your 
souls.*  But,  alas!  we  see  and  find  the  contrary,  by  John  the 
Baptist,  by  his  dearest  Son,  our  blessed  Saviour  Christ  Jesus, 
by  all  the  saints  and  holy  martyrs,  and  by  all  true  Christians; 
80  that,  according  to  the  lawyers,  our  Lord  God  has  lost  the 
cause.  Christ  spake  unto  me  as  he  spake  to  St.  Paul: 
"  Arise  and  preach,  and  I  will  be  with  thee."  I  have  read 
that  as  an  example.  It  is,  indeed,  an  office  exceeding  dan- 
gerous to  preach  Christ;  had  I  known  as  much  before  as  I 
know  now,  I  should  never  have  been  drawn  thereunto,  but, 
with  Moses,  would  have  said:  "  Send  whom  thou  wilt  send." 

CCCXCVII. 

One  asked  me:  Which  is  greater  and  better — ^to  strive 
against  adversaries,  or  to  admonish  and  lift  up  the  weak?  I 
answered:  Both  are  very  good  and  necessary;  but  the  latter 
is  somewhat  preferable;  the  weak,  by  striving  against  the 
adversaries,  are  also  edified  and  bettered — ^both  are  God's 
gifts.  He  that  teaches,  attend  his  teaching;  he  that  admo- 
nishes, attend  his  admonishing. 

CCCXCVIII. 

Dr.  Forsteim  asked  Luther  whence  the  art  proceeded  of 
speaking  so  powerfully,  that  both  God-fearing  and  ungodly 
people  were  moved?  He  answered:  it  proceeds  from  the 
first  commandment  of  G^d:  "  I  am  the  Lord  thy  God;"  i.  e., 
against  the  ungodly  I  am  a  strong  and  jealous  God,  towards 
the  good  and  godly,  a  merciful  God;  I  do  well  and  show 
mercy  to  them,  &c.     For  he  wiU  have  us  preach  hell-fire  to 


1S2  Luther's  table-talk. 

the  proud  and  haughty,  aad  paradise  to  the  godlj^  reprove 
the  wicked,  and  comfort  the  good,  &c  The  instruments  and 
work-tools  of  Grod  are  different,  even  as  one  knife  cuts  better 
than  another.  The  sermons  of  Dr.  Ck>rdatus  and  Dr.  Cru- 
ciger  are  taken  more  to  heart  than  the  preaching  of  many 
others. 

cccxcix. 

The  world  can  well  endure  all  sorts  of  preachers  except 
us,  whom  thej  will  not  hear;  in  former  times  thej  were 
forced,  under  Popedom,  to  hear  the  ungodly  tyrants^  and  to 
carry  those  on  their  shoulders  that  plagued  them  in  body  and 
doul,  in  wealth  and  honour.  But  us,  who  by  God's  com- 
mand  reprove  them,  they  will  not  hear:  therefore  the  world 
must  go  to  rack.  We  must  vanish  by  reason  of  poverty,  but 
the  papists,  by  reason  of  punishment;  their  goods  are  not  of 
proof,  and  are  rejected  of  God. 

cooc. 

A  good  preacher  should  have  these  properties  and  virtues: 
first,  to  teach  systematically;  secondly,  he  should  have  a  ready 
wit;  thirdly,  he  should  be  eloquent;  fourthly,  he  shonld  have 
a  good  voice;  fifthly,  a  good  memory;  sixthly,  he  should 
know  when  to  make  an  end;  seventhly,  he  shonld  be  sure  of 
his  doctrine;  eighthly,  he  should  venture  and  engage  body 
and  blood,  wealth  and  honour,  in  the  word;  ninthly,  he  should 
suffer  himself  to  be  mocked  and  jeered  of  every  one. 

CCCCI. 

The  defects  in  a  preacher  are  soon  spied;  let  a  preacher  be 
endued  with  ten  virtues,  and  but  one  fault,  yet  this  one  fault 
will  eclipse  and  darken  all  his  virtues  and  gifts,  so  evil  is  the 
world  in  these  times.  Dr.  Justus  Jonas  has  all  the  good 
virtues  and  qualities  a  man  may  have;  yet  merely  because 
he  hums  and  spits,  the  people  cannot  bear  that  good  and 
honest  man. 

CCCCIL 

Luther's  wife  said  to  him:  Sir,  I  heard  your  oounn,  Jdm 
Palmer,  preach  ibis  afternoon  in  the  parish  church,  whom  I 
understood  better  than  Dr.  PcHner,  though  the  Doctor  is  bdd 
to  be  a  very  excellent  preacher.  Luther  answered:  John 
Palmer  preaches  as  ye  women  use  to  talk;  for  what  oomes 
into  your  minds,  ye  speak.     A  preacher  ought  to  remain  by 


OF  P&EACHEISS  AND  PBEACHIN6.  183 

the  tezt^  and  deliver  that  which  lie  has  before  him,  to  the 
end  people  may  well  understand  it.  But  a  preacher  that  will 
speak  everything  that  comes  in  his  mind,  is  like  a  maid  that 
goes  to  market,  and  meeting  another  maid,  makes  a  stand, 
and  they  hold  together  a  goose-market. 

CCCCIII. 

An  upright  shepherd  and  minister  must  improve  his  flock  by 
edification,  and  also  resist  and  defend  it;  otherwise,  if  resist- 
iog  be  absent,  the  wolf  devours  the  sheep,  and  the  rather, 
where  they  be  fat  and  well  fed.  Therefore  St.  Paul  presses 
it  home  upon  Tituß,  that  a  bishop  by  sound  doctrine  should 
be  able  both  to  exhort  and  to  convince  gainsayers;  that  is,  to 
resist  false  doctrine.  A  preacher  must  be  both  soldier  and 
shepherd.  He  must  nourish,  defend,  and  teach;  he  must 
have  teeth  in  his  mouth,  and  be  able  to  bite  and  to  fight. 

There  are  many  talking  preachers,  but  there  is  nothing  in 
them  save  only  words;  they  can  talk  much,  but  teach  nothing 
uprightly.  The  world  hi^  always  had  such  Thrasos,  such 
VMM?<J"g  throat-criers. 

ococrv. 

I  know  of  no  greater  gift  than  that  we  have,  namely,  har- 
mony in  doctrine,  so  that  throughout  the  principalities  and 
imperial  cities  of  Germany,  they  teach  in  conformity  with  us. 
TlM>ugh  I  had  the  gift  to  raise  the  dead,  what  were  it,  if  all 
other  preachers  taught  against  me?  I  would  not  exchange 
this  concord  for  the  Turkish  empire. 

ccccv. 

Grod  often  kys  upon  the  necks  of  haughty  divines  all  manner 
of  crosses  a&d  plagues  to  humble  them;  and  therein  they  are 
well  and  rightly  served;  for  they  will  have  honour,  whereas 
this  oidy  bäongs  to  our  Lord  Gk)d.  When  we  are  found  true 
in  our  vocations  and  calHng,  then  we  have  reaped  honour 
sufficient,  lliongh  not  in  this  life,  yet  in  that  to  come;  there 
we  shall  be  crowned  with  the  unchangeable  crown  of  honour, 
"  which  is  laid  up  for  us."  Here  on  earth  we  must  seek  for  no 
hoBOur,  for  it  is  writtoi:  Woe  unto  you  when  men  shall  bless 
yoa.  We  belo^  not  to  this  life,  but  to  another  far  bett^. 
The  wodd  lovesthat  which  is  its  own;  we  must  content  oor- 
selves  with  that  which  it  bestows  upon  us,  scoffing,  flouting, 
and  contempt.     I  am  sometimes  glad  that  my  scholars  and 


184  liüTHER's   TABLE-TALK. 

friends  are  pleased  to  give  me  such  wages;  I  desire  neitber 
honour  nor  crown  here  on  earth,  but  I  will  have  compensation 
from  God,  the  just  judge  in  heaven. 

From  Üie  year  of  our  Lord  1618,  to  the  present  time,  every 
Maunday  Thursday,  at  Home,  I  have  been  by  the  pope  ex« 
communicated  and  cast  into  hell;  yet  I  still  live.  For  every 
year,  on  Maunday  Thursday,  all  heretics  are  excommunicated 
at  Eome,  among  whom  I  am  always  put  first  and  chief.  This 
do  they  on  that  blessed,  sanctified  day,  whereas  they  ought 
rather  to  render  thanks  to  God  for  the  great  benefit  of  his 
holy  supper,  and  for  his  bitter  death  and  passion.  This  is  the 
honour  and  crown  we  must  expect  and  have  in  this  world. 
God  sometimes  can  endure  honour  in  lawyers  and  physicians; 
but  in  divines  he  will  no  way  suffer  it;  for  a  boasting  and  an 
ambitious  preacher  soon  contemns  Christ,  who  with  his  blood 
has  redeemed  poor  sinners. 

ccccvi. 
A  preacher  should  needs  know  how  to  make  a  right  differ- 
ence between  sinners,  between  the  impenitent  and  confident, 
and  the  sorrowful  and  penitent;  otherwise  the  whole  Scrip- 
ture is  locked  up.  When  Amsdorf  began  to  preach  before 
the  princes  at  Schmalcalden,  with  great  earnestness  he  said  i 
The  gospel  belongs  to  the  poor  and  sorrowful,  and  not  to  you 
princes,  great  persons  and  courtiers  that  live  in  continual  joy 
and  dehght,  in  secureness,  void  of  all  tribulation. 

ccccvii. 

A  continual  hatred  is  between  the  clergy  and  laity,  and  not 
without  cause;  for  the  unbridled  people,  citizens,  gentry, 
nobility,  yea,  and  great  princes  also,  refuse  to  be  reproved» 
But  the  office  of  a  preacher  is  to  reprove  such  sinners  as  lie 
in  open  sin,  and  ofiend  against  both  the  first  and  second 
table  of  God's  commandments;  yet  reproof  is  grievous  for 
them  to  hear,  wherefore  they  look  upon  the  preachers  with 
sharp  eyes. 

ccccvin. 

To  speak  deliberately  and  slowly  best  becomes  a  preacher;^ 
for  thereby  he  may  the  more  effectually  and  impressively 
deliver  his  sermon.  Seneca  writes  of  Cicero,  that  he  spake* 
deliberately  from  the  heart. 


OF  PREACHERS  AND  PREACHING.  18o 

CCCCIX. 

Grod  in  tbe  Old  Testament  made  the  priests  neb;  Annas 
and  Caiapbas  bad  great  revenues.  But  tbe  ministers  of  tbe 
Word,  in  wbicb  is  offered  everlasting  life  and  salvation  by 
grace,  are  suffered  to  die  of  bunger  and  poverty,  yea,  are 
driven  and  bunted  away. 

ccccx. 

We  ougbt  to  direct  ourselves  in  preacbing  according  to  tbe 
condition  of  tbe  bearers,  but  most  preacbers  commonly  fail 
herein;  tbey  preacb  tbat  wbicb  little  edifies  tbe  poor  simple 
people.  To  preacb  plain  and  simply  is  a  great  art:  Cbnst 
himself  talks  of  tilling  ground,  of  mustard- seed,  &c.;  be  used 
altogether  homely  and  simple  similitudes. 

ccccxi. 

When  a  man  first  comes  into  tbe  pulpit,  be  is  much  per- 
plexed to  see  so  many  heads  before  him.  When  I  stand 
there  I  look  upon  none,  but  imagine  tbey  are  all  blocks  tbat 
are  before  me.  ' 

ccccxii. 

I  would  not  have  preachers  in  their  sermons  use  Hebrew, 
Grreek,  or  foreign  languages,  for  in  tbe  church  we  ought  to 
speak  as  we  use  to  do  at  home,  the  plain  mother  tongue,  which 
every  one  is  acquainted  with.  It  may  be  allowed  in  courtiers, 
lawyers,  advocates,  &c.,  to  use  quaint,  curious  words.  Doctor 
Staupitz  is  a  very  learned  man,  yet  be  is  a  very  irksome 
preacher;  and  the  people  had  rather  bear  a  plain  brother 
preach,  tbat  delivers  bis  words  simply  to  their  understanding, 
than  be.  lu  churches  no  praising  or  extolling  should  be 
sought  after.  St.  Paul  never  used  such  high  and  stately 
words  as  Demosthenes  and  Cicero  did,  but  he  spake,  properly 
and  plainly,  words  which  signified  and  showed  high  and 
stately  matters,  and  he  did  well. 

ccccxiii. 

If  I  should  write  of  tbe  heavy  burthen  of  a  godly  preacher, 
which  he  must  carry  and  endure,  as  I  know  by  mine  own 
experience,  I  should  scare  every  man  from  tbe  office  of 
preacbing.  But  I  assure  myself  tbat  Christ  at  the  last  day 
will  speSk  friendly  unto  me,  though  he  speaks  very  un- 
kindly now.     I  bear  upon  me  the  malice  of  the  whole  worl^ 


386  lcthsr's  table-talk. 

the  hatred  of  the  emperor,  of  the  pope,  and  of  all  their  retinae  r 
Well,  on  in  God's  name;  seeing  I  am  come  into  the  lists,  X 
will  fight  it  out.  I  know  my  quarrel  and  cause  are  upright 
and  just. 

ccccxiv. 

It  is  a  great  thing  to  be  an  upright  minister  and  preaciier; 
if  our  Lord  God  himself  drove  it  not  forward,  there  would 
but  little  good  ensue.  Preachers  must  be  endued  with,  a 
great  spirit,  to  serve  x>6ople  in  body  and  soul,  in  wealth  and 
honour,  and  yet,  nevertheless,  suffer  and  endure  the  greatest 
danger  and  unthankfulness.  Hence  Christ  said  to  Petei 
thrice:  "  Peter,  lovest  thou  me?"  Afterwards  he  said:  "  Feed 
my  sheep;"  as  if  to  say:  Peter,  if  thou  wilt  be  an  upright 
shepherd,  and  careful  of  souls,  then  thou  must  love  me;  other- 
wise, it  is  impossible  for  thee  to  be  an  upright  and  a  careful 
shepherd;  thy  love  to  me  must  do  the  deed. 

ccccxv. 

Our  manner  of  life  is  as  evil  as  is  that  of  the  papists. 
Wickliffe  and  Huss  assailed  the  immoral  conduct  of  papists; 
but  I  chiefly  oppose  and  resist  their  doctrine;  I  affirm  roundly 
and  plainly,  that  they  preach  not  the  truth.  To  this  am  I 
ealled;  I  take  the  goose  by  the  neck,  and  set  the  knife  to  its 
throat.  When  I  can  show  that  the  papist's  doctrine  is  false, 
which  I  have  shown,  then  I  can  easily  prove  that  their 
manner  of  life  is  eviL  For  when  the  word  remains  pure,  the 
manner  of  life,  though  something  therein  be  amiss,  will  be 
pure  also.  The  pope  has  taken  away  the  pure  word  and  doc- 
trine, and  brought  in  another  word  and  doctrine,  which  he  has 
hanged  upon  the  church.  I  shook  all  Popedom  with  this  one 
point,  that  I  teach  uprightly,  and  mix  up  nothing  else.  We 
must  press  the  doctrine  onwards,  for  that  breaks  the  neck  of 
the  pope.  Therefore  the  prophet  Daniel  rightly  pictured  the 
pope,  that  he  would  be  a  king  that  would  do  according  to  his 
own  will,  that  is,  would  regard  neither  spirituality  nor  tem- 
porality, but  say  roundly:  Thus  and  thus  will  I  have  it.  For 
the  pope  derives  his  institution  neither  from  divine  nor  from 
human  right;  but  is  a  self-chosen  human  creature  and  in- 
truder. Therefore  the  pope  must  needs  confess,  that  be 
governs  neither  by  divine  nor  human  command.  Daniel 
calls  him  a  god,  Maosim ;  he  had  almost  spoken  it  plainly 


OF  PRSAOHSRS  AND  PKBACHINO.  187 

oat,  and  said  Mclss,  whieh  word  is  written,  Deut«  zxvi.  St. 
Paul  read  Daniel  th<Mroughi7,  and  uses  nearly  his  words, 
where  he  says:  The  son  of  p^dition  will  exalt  himself  above 
all  that  is  called  God,  or  that  is  worshijqped,  &c.,  2  Thes.  ü. 

occcxvi. 
The  hmnilitj  of  hypocrites  is,  of  aU  pxide,  the  greatest  and 
most  haughty,  as  that  of  the  Pharisee  who  humbled  himself 
and  gave  Grod  thanks,  but  soon  spoiled  all  again,  when  he 
said:  ^'  I  am  not  like  others,  &c.,  nor  as  this  puUican."  There 
are  people  who  flatter  themselves,  and  think  they  only  are 
wise;  they  contemn  and  deride  the  opinions  of  all  others; 
they  will  allow  of  nothing  but  only  what  pleases  them. 

CCCCXVII. 

Ambition  is  the  rankest  poison  to  the  church,  when  it 
possesses  preachers.  It  is  a  consuming  fire.  The  Hol^ 
Scripture  is  given  to  destroy  the  desires  of  the  flesh;  there- 
fore we  must  not  therein  sed^  after  temporal  honour.  I  much 
marvel  for  what  cause  people  are  proud  and  haughty;  we  are 
horn  in  sin,  and  every  moment  in  danger  of  death.  Are  we 
proud  of  our  scabs  and  scalds?  we,  who  are  altogether  an 
unclean  thing. 

ccccxviii. 

Honour  might  be  sought  for  in  Homer,  Virgil,  and  in 
Terence,  and  not  in  the  Holy  Scriptare;  for  Christ  says: 
<<  Hallowed  be  thy  name — not  ours,  but  thine  be  the  glory." 
Christ  charges  us  to  preach  God's  Word.  We  preachers 
should  of  tlK  world  be  held  and  esteemed  as  injusä  stuitij  to 
the  end  Grod  h^juHuSy  sapiens^  et  miseriears;  that  is  his  title, 
which  he  will  leave  to  none  other.  When  we  leave  to  God 
his  name,  his  kingdom,  and  will,  then  will  he  also  give  unto 
us  our  daily  bread,  remit  our  sins,  and  deliver  us  from  the 
devil  and  bXL  eviL     Only  his  honour  he  will  have  to  himself. 

ccccxix. 

It  were  but  reasonable  I  should  in  my  old  age  have  some 
rest  and  peace,  but  now  those  that  should  be  with  and 
for  me,  fall  upon  me.  I  have  plague  enough  with  my  adver- 
saries, therefore  my  brethren  should  not  vex  me.  But  who 
is  al^  to  resist?    They  are  fresh,  lusty,  young  people,  add 


lutheb's  table-talk. 

luive  lived  in  idleness;  I  am, now  aged,  and  have  had  much 
ikbour  and  pains.  Nothing  causes  Osiander's  pride  more 
Ihan  his  idle  Hfe;  for  be  preaches  but  twice  a  week,  jet  has 
ü  yearly  stipend  of  four  hundred  guilders. 

ccccxx. 

God  in  wonderful  wise  led  us  out  of  the  darkness  of  the 
sophists,  and  cast  me  into  the  game,  now  more  than  twenty 
years  since.  It  went  weakly  forward  at  the  first,  when  I 
began  to  write  against  the  gross  error  of  indulgences.  At 
that  time  Doctor  Jerome  withstood  me,  and  said:  What  will 
you  do,  they  will  not  endure  it?  but,  said  I,  what  if  they 
must  endure  it? 

Soon  after  him  came  Silvester  Prierio  into  the  list;  he  thun- 
dered and  lightned  against  me  with  his  syllogisms,  saying: 
Whosoever  makes  doubt  of  any  one  sentence  or  act  of  the 
Eomish  church,  is  a  heretic:  Martin  Luther  doubts  thereof; 
ergo,  he  is  a  heretic.  Then  it  went  on,  for  the  pope  makes 
a  three-fold  distinction  of  the  church.  First,  a  substantial, 
t.  «.,  the  body  of  the  church.  Secondly,  a  significant  church, 
t.  ^.,  the  cardinals.  Thirdly,  an  operative  and  powerful 
church;  i.  «.,  the  pope  himself.  No  mention  is  made  of  a 
council,  for  the  pope  will  be  the  powerful  church  above  the 
Holy  Scripture  and  councils. 

ccccxxi. 

Our  auditors,  for  the  most  part,  are  epicurean;  they  mea- 
sure our  preaching  as  they  think  good,  and  will  have  easy  days. 

The  Pharisees  and  Sadducees  were  Christ's  enemies,  yet 
they  heard  him  willingly;  the  Pharisees,  to  the  end  they 
might  lay  hold  on  him;  the  Sadducees,  that  they  might  fiout 
and  deride  him.  The  Pharisees  are  our  friars;  the  Sad- 
ducees, our  gentry,  citizens,  and  country  folk:  our  gentlemen 
give  us  the  hearing,  and  believe  us,  yet  will  do  what  seems 
good  to  them;  that  is,  they  remain  epicureans. 

CCCCXXII. 

A  preacher  should  be  a  logician  and  a  rhetorician,  that  is, 
be  must  be  able  to  teach,  and  to  admonish;  when  he  preaches 
touching  an  article,  he  must,  first,  distinguish  it.  Secondly, 
he  must  define,  describe,  and  show  what  it  is.     Thirdly,  he 


OF  PREACHERS  AND  PREACHING.  189 

must  produce  sentences  out  of  the  Scriptures,  therewith  to 
prove  and  strengthen  it.  Fourthly,  he  must,  with  examples, 
explain  and  declare  it.  Fifthly,  he  must  adorn  it  with  simi- 
litudes; and,  lastly,  he  must  admonish  and  rouse  up  the  lazy, 
earnestly  reprove  all  the  disobedient,  aU  false  doctrine,  and 
the  authors  thereof;  yet,  not  out  of  malice  and  envy,  but 
only  to  Grod's  honour,  and  the  profit  and  saving  health  of  the 
people. 

CCCCXXIII. 

"  Their  priests  do  teach  for  hire.*'  Some  there  be  who 
abuse  this  sentence,  wresting  it  against  good  and  godly 
teachers  and  preachers,  as  if  it  were  not  right  for  them  to 
take  the  wages  ordained  for  the  ministers  of  the  church,  on 
which  they  must  live.  They  produce  the  sentence  where 
Christ  says:  "Freely ye  have  received,  freely  give;"  they 
allege  also  the  example  of  St.  Paul,  who  maintained  himself 
by  the  work  of  his  hands,  to  the  end  he  might  not  be  bur- 
thensome  to  the  church. 

These  accusations  proceed  out  of  hatred  to  the  function  of 
preaching,  to  which  Satan  is  a  deadly  enemy.  These  ungodly 
people,  by  filling  the  ears  of  the  simple  with  such  speeches, 
not  only  occasion  the  preachers  to  be  condemned,  but  also  the 
function  of  preaching  to  be  suspected;  whereas  they  ought, 
with  all  diligence,  to  endeavour  that  the  ministers,  for  the 
Word's  sake,  might  again  be  restored  to  their  honest  dignity- 
It  is  true,  as  Christ  says:  "  Freely  ye  have  received,  freely 
give;"  for  he  will  have  the  chief  end  of  preaching  to  be 
directed  to  God's  honour  only,  and  the  people's  salvation; 
but  it  follows  not  that  it  is  against  Gk>d  for  the  church  to 
maintain  her  ministers,  who  truly  serve  her  in  the  Word, 
though  it  were  against  Gk)d  and  all  Christianity,  if  the  minis- 
ters of  the  church  should  omit  the  final  cause,  for  which  the 
office  of  preaching  is  instituted,  and  should  look  and  have 
regard  only  to  their  wages,  or  aim  at  lucre  and  gain,  and  not 
uprightly,  purely,  and  truly  proceed  in  the  office  of  teaching. 
Like  as  the  ministers  of  the  church,  by  Grod's  command,  are  in 
duty  bound  to  seek  and  promote  Grod's  honour,  and  the  saving 
health  and  salvation  of  the  people,  with  true  and  upright 
doctrine,  even  so  the  church  and  congregation  have  command 
from  God  to  maintain  their  ministers,  and  honourably  nourish 


190  Luther's  table-talk. 

and  clierish  them;  for  Christ  says:  "  Every  labourer  ia  worthy 
of  his  hire."  Now,  if  he  be  worthy,  then  no  man  ought  to 
cast  it  in  his  teeth  that  he  takes  wages.  St.  Paul  more 
clearlj  expresses  himself:  **  The  Lord  haXh  also  commanded, 
that  they  which  preach  the  gospel,  should  lire  of  the  go^ieL" 
He  puts  on  the  office  of  the  law,  and  says:  ^^  Do  ye  not  know, 
that  they  which  do  minister  about  holy  things,  live  of  the 
things  of  the  temple?  And  they  which  wait  at  the  altar,  are 
partakers  with  the  altar.**  Moreover,  he  makes  use  of  very  fine 
similitude,  saying:  ^' Who  goeth  a  warfare  at  any  time  at  his  own 
charges?  Who  planteth  a  vineyard,  and  eateth  not  of  the  fruit 
thereof?''  But  especially  mark  the  comparison  which  he  gives 
in  his  EjRstle  to  the  Corinthians:  '^  If  we  have  sown  unto  yoa 
spiritual  things,  is  it  a  great  matter  if  we  shall  rei^  your 
carnal  things?^  Indeed,  every  Christian,  but  especially  the 
officers  of  the  church,  ministers,  and  preachers,  should  so 
carry  themselves  that  they  fall  not  into  suspicion  of  being 
greedy  and  covetous;  yet  they  must  not  so  conceive  it,  as  if  it 
were  wrong  to  receive  of  the  church  and  assembly,  that  which 
is  needful  for  the  maintenance  of  the  body. 

Therefore  no  man  should  take  umbrage .  that  godly  rulers 
provide  for  the  churches,  by  honestly  maintaining  her  true 
ministers;  nay,  we  should  bewail  that  the  majority  of  princes 
and  rulers  neglect  the  true  and  pure  rdigion,  and  provide 
not  for  our  children  and  posterity,  so  thal^  through  such 
meanness,  ^tteare  will  be  either  none,  oar  most  unlearned 
ministers* 

ccccxxiv. 

Scripture  requires  hum1;4.e  hearts,  that  hold  Grod's  Word 
in  honour,  love,  and  worth,  and  that  pray  continually:  '^  Lord, 
teach  me  thy  wa3rs  and  statutes.'^  But  the  Holy  Ghost  re- 
sists the  proud,  and  will  not  dwell  with  tiiem.  And  although 
some  for  a  time  diUgenUy  study  in  Holy  Scripture  and  teach 
and  preach  Christ  uprightly,  yet,  as  soon  as  they  beccme 
proud,  God  excludes  them  out  of  the  chureh.  Therefore, 
every  proud  Bpiiit  is  a  heretic,  not  in  act  and  deed,  yet  before 
God. 

But  it  is  a  hard  matter  £or  one  who  has  some  particular 
gift  and  quali^  above  another,  not  to  be  haughty,  proud,  and 
presumptuous,  and  not  to  contemn  others;  therefiore  Grod 


OF  PBBACHBBS  AND  PREACHING.  191 

inffers  them  that  have  great  gifts  to  fall  manj  times  into 
heavj  tribalations,  to  the  end  thej-  maj  learn»  when  God 
draws  away  his  hand,  that  thoc  they  are  of  no  Talue.  St. 
Paul  was  c<Histrained  to  bear  on  his  body  the  sting  or  thorn  of 
the  flesh,  to  preserve  him  from  haughtiness.  And  if  Philip 
Melancthon  were  not  now  and  then  plagued  in  sudi  sort  as 
he  is,  he  would  have  strange  conceits. 

ccccxxv. 

I  learn  by  |»eaehing  to  know  what  the  world,  the  flesh,  the 
inalice  and  wickedness  of  the  devil  is,  all  which  could  not  be 
known  b^ore  the  gospel  was  revealed  and  preached,  for  up 
to  that  time  I  thought  thare  were  no  sins  but  incontinence 
and  lechery. 

ccccxxvi. 

At  court  these  rules  ought  to  be  observed:  we  must  cry 
aloud,  and  accuse;  for  neiüier  the  gospel  nor  modesty  belong 
to  the  court;  we  must  be  harsh,  and  set  our  faces  as  flints; 
we  must,  instead  of  Chiist,  who  is  mild  and  friendly,  place 
Moses  with  his  horns  in  the  court.  Therefore  I  advise  my 
chaplains  and  ministers  to  complain  at  court  of  their  wants, 
niaeries,  poverty,  and  necessities;  for  I  myself  preached 
concerning  the  same  before  the  prince  elector,  who  is  both 
good  and  godly,  but  his  courtiers  do  what  they  please. 
Philip  Mdancthon  and  Justus  Jonas  were  lately  called  in 
question  at  court,  for  the  world's  sake;  but  they  made  this 
a&swer:  Luther  is  old  enough,  and  knows  how  and  what  to 
preach. 

CCCCXXVII. 

Corsed  are  all  preachers  that  in  the  church  aim  at  high  and 
hard  things,  and,  neglecting  the  saving  health  of  the  poor  un- 
learned people,  seek  their  own  honour  and  praise,  and  there- 
with to  please  one  or  two  ambitious  persons. 

When  I  preach,  I  sink  myself  deep  down.  I  regard 
neither  Doctors  nor  Magistrates,  of  whom  are  here  in  this 
church  above  forty;  but  I  have  an  eye  to  the  multitude  of 
joong  people,  children,  and  servants,  of  whom  are  more  than 
two  äousand.  I  preach  to  those,  directing  myself  to  them 
Ihat  have  need  thereof.  Will  not  the  rest  hear  me?  The 
door  stands  open  unto  them;  they  may  begone.  I  see  that 
the  ambition  of  preachers  grows  and  increases;  this  will  do 


192  Luther's  table-talk. 

the  utmost  mischief  in  the  church,  and  produce  great  dis- 
quietness  and  discord;  for  they  will  needs  teach  high  things 
touching  matters  of  state,  thereby  aiming  at  praise  and 
honour;  they  will  please  the  worldly  wise,  and  meantime 
neglect  the  simple  and  common  multitude. 

An  upright,  godly,  and  true  preacher  should  direct  his 
preaching  to  the  poor,  simple  sort  of  people,  like  a  mother 
that  stills  her  child,  dandles  and  plays  wilSi  it,  presenting  it 
with  milk  from  her  own  breast,  and  needing  neither  malmsey 
nor  muscadin  for  it.  In  such  sort  should  also  preachers  carry 
themselves,  teaching  and  preaching  plainly,  that  the  simple 
and  unlearned  may  conceive  and  comprehend,  and  retain  what 
they  say.  When  they  come  to  me,  to  Melancthon,  to  Dr. 
Pomer,  &c.,  let  them  show  their  cunning,  how  learned  they 
be;  they  shall  be  well  put  to  their  trumps.  But  to  sprinkle 
out  Hebrew,  Greek,  and  Latin  in  their  public  sermons,  savours 
merely  of  show,  according  with  neither  time  nor  place. 

CCCCXXVIII. 

In  the  Psalm  it  is  said:  Their  voice  went  out  into  the  whole 
world.  But  St  Paul  to  the  Bomans  gives  it  thus:  "  Their 
sound  went  out  into  all  the  earth,"  which  is  all  one.  Many 
sentences  are  in  the  Bible,  wherein  St.  Paul  observed  the 
translation  of  the  Seventy  Interpreters,  for  he  contemned 
them  not;  and  whereas  he  was  preacher  to  the  Greeks, 
therefore  he  was  constrained  to  preach  as  they  understood. 

In  such  sort  did  he  use  that  sentence,  1  Cor.  xv.:  '^  Death 
is  swallowed  up  in  victory,"  whereas  in  the  Hebrew,  it  is  "  in 
the  end;"  yet  'tis  all  one.  St.  Paul  was  very  rich  and  flowing 
in  words;  one  of  his  words  contains  three  of  Cicero's  orations, 
or  the  whole  of  Isaiah  and  Jeremiah.  0!  he  was  an  excellent 
preacher;  he  is  not  in  vain  named  vas  electum.  Our  Lord 
God  said:  I  will  give  a  preacher  to  the  world  that  shall  be 
precious.  There  was  never  any  that  understood  the  Old 
Testament  so  well  as  St.  Paul,  except  John  the  Baptist,  and 
John  the  Divine.  St.  Peter  excels  also.  St.  Matthew  and 
the  rest  well  describe  the  histories,  which  are  very  necessary; 
but  as  to  the  things  and  words  of  the  Old  Testament,  they 
never  mention  what  is  couched  therein. 

St  Paul  translated  much  out  of  Hebrew  into  Greek,  which 
none  besides  were  able  to  do;  in  handling  one  chapter,  he 


OF   ANTICHRIST.  193 

often  expounds  four,  five,  or  six.  Oh,  he  dearly  loved  Moses 
and  Isaiah,  for  thej,  together  with  king  David,  were  the 
chief  prophets.  The  words  and  things  of  St.  Paul  are  taken 
out  of  Moses  and  the  Prophets. 

Young  divines  ought  to  study  Hebrew,  to  the  end  thej 
may  be  able  to  compare  Greek  and  Hebrew  words  together, 
and  discern  their  properties,  natures,  and  strength. 


OF    ANTICHRIST. 

CCCCXXIX. 

Antichbist  is  the  pope  and  the  Turk  together;  a  beast  full 
of  life  must  have  a  body  and  soul;  the  spirit  or  soul  of  anti- 
christ, is  the  pope,  his  flesh  or  body  the  Turk.  The  latter 
wastes  and  assails  and  persecutes  God's  church  corporally;  the 
former  spiritually  and  corporally  too,  with  hanging,  burning, 
mnrdering,  &c.  But,  as  in  the  apostle's  time,  the  church 
had  the  victory  over  the  Jews  and  Romans,  so  now  will 
she  keep  the  field  firm  and  solid  against  the  hypocrisy  and 
idolatry  of  the  pope,  and  the  tyranny  and  devastations  of  the 
Turk  and  her  other  enemies. 

ccccxxx. 

*<  And  the  king  shall  do  according  to  his  will,  and  he  shaU 
exalt  himself,  and  magnify  himself  above  every  god,  and  shall 
speak  marvellous  things  against  the  God  of  gods,  and  shaE 
prosper  until  the  indignation  be  accomplished:  for  that  that 
is  determined  shall  be  done.  Neither  shall  he  regard  the 
God  of  his  fathers,  nor  the  desire  of  women,  nor  regard  any 
god,  for  he  shall  magnify  himself  above  all." 

This  prophecy,  as  all  the  teachers  agree,  points  directly  at 
the  antichrist,  under  the  name  of  Antiochus;  for  antichrist 
will  regard  neither  God  nor  the  love  of  women — that  is,  the 
state  of  matrimony.  These  two,  antichrist  contemns  on 
earth — God,  that  is  religion,  and  mankind.  He  will  not  re- 
gard women,  that  is,  he  will  contemn  temporal  and  house- 
government,  laws,  jurisdiction,  emperors  and  kings:  for 
through  women  children  are  born,  and  brought  up,  to  the 

o 


194  lüthee's  table-talk. 

perpetuation  of  mankind  and  replemshing  of  the  world;  where 
women  are  not  regarded,  of  necessity  temporal  and  house 
government  is  also  eontemned,  and  laws,  and  (»dinanceBy  and 
rulers. 

Daniel  was  an  exceeding  high  and  excellent  prophet»  whom 
Christ  loved,  and  touching  whom  he  said:  Whoso  readeth, 
let  him  understand.  He  spoke  of  that  antichrist  persecutor 
as  clearly  as  if  he  had  been  an  eye-witness  thereof.  Bead 
the  11th  chapter  throughout.  It  applies  to  the  time  when 
the  emperor  Caligula  and  other  tyrants  ruled;  it  distinctly 
says:  **  He  shall  plant  the  tabernacles  of  his  palace  be- 
tween the  seas,  in  the  glorious  holy  mountain;"  that  is,  at 
Bome,  in  Italy.  The  Turk  rules  also  between  two  seas,  at 
Constantinople,  but  that  is  not  the  holy  mountain.  He  does 
not  honour  or  advance  the  worship  of  Mtwdm^  nor  does  he 
prohibit  matrimony.  Therefore  Daniel  points  directlj  at  the 
pope,  who  does  both,  with  great  fierceness.  The  prophet 
says  further :  "  He  shall  also  be  forsaken  of  his  king."  It 
is  come  to  that  pass  already,  for  we  see  kings  and  princes 
leave  him.  As  to  the  forms  of  religion  under  the  pope  and 
Turk,  there  is  no  difference,  but  in  a  few  ceremonies;  the 
Turk  observes  the  Mosaical,  the  pope  the  Christian  cere- 
monies— ^both  sophisticate  and  falsify  them;  for,  as  the  Turk 
corrupts  the  Mosaic  bathings  and  washings,  so  the  pope  cor- 
rupts the  sacrament  of  baptism  and  of  the  Lord's  supper. 

The  kingdom  of  anticlurist  is  described  also  in  the  revela- 
tion of  John,  where  it  is  said:  ^  And  it  was  given  unto  him 
to  make  war  with  the  saints  and  to  overcome  them."  This 
might  seem  prophesied  of  the  Turk  and  not  of  the  pope, 
but  we  must,  on  investigation,  understand  it  of  the  pope's 
abominations  and  tyranny  in  temporal  respects.  It  is  furäier 
said  in  the  Apocalypse:  ^'  It  shall  be  for  a  time,  and  times, 
and  half  a  time."  Here  is  the  question;  what  is  a  time  ?  If 
time  be  understood  a  year,  the  passage  signifies  three  years 
and  a  half,  and  hits  Antiochus,  who  for  such  a  period  perse- 
cuted the  people  of  Israel,  but  at  length  died  in  his  own  filth 
and  corruption.  In  like  manner  wiQ  the  pope  also  be  de- 
stroyed; for  he  began  his  kingdom,  not  through  power  oi 
the  divine  authority,  but  through  superstition  and  a  forced 
interpretation  of  some  passages  of  Scripture.  Popedom  is 
built  on  a  foundation  which  will  bring  about  its  fall.    Daniel 


OF  AMTICHRIST.  196 

prophesies  thus:  ^^And  through  his  policy  he  shall  cause 
cra&  to  prosper  in  his  hand;  but  he  shall  be  broken  without 
hand."  This  refers  speciallj  to  the  pope,  for  all  other 
tyrants  and  monarchs  fall  by  temporal  power  and  strength. 
However,  it  may  hit  both  pope  and  Turk.  Both  began  to 
reign  almost  at  one  time,  under  the  emperor  Fhocas,  who 
murdered  his  own  master,  the  emperor  Maurice,  with  his 
empress  and  young  princes,  well  nigh  nine  hundred  years 
since.  The  pope  b^an  to  govern  the  church  spiritually  at  the 
same  time  that  Mohhammed  founded  his  power;  the  pope's 
temporal  kingdom  stood  scarce  three  hundred  years,  for  he 
plagued  and  harassed  kings  and  emperors.  I  cannot  well 
define  or  comprehend  this  prophecy  :  **  A  time,  and  times, 
and  half  a  time."  I  do  not  know  whether  it  refers  to  the 
Txxrky  who  began  to  rule  when  Constantinople  was  taken,  in 
the  year  1453,  eighty-five  years  ago.  K  I  calculate  a  tiine 
to  be  the  age  of  Christ  (thirty  years)  this  expression  would 
mean  one  hundred  and  five  years,  and  the  Turk  would  still 
have  twenty  years  swing  to  come.  Well,  God  knows  how 
it  stands,  and  how  he  will  deliver  those  that  are  his.  Let  us 
not  vex  ourselves  with  seeking  over-knowledge.  Let  us 
repent  and  pray. 

Seeing  the  pope  is  antichrist^*  I  believe  him  to  be  a  devil 
incarnate.  Like  as  Christ  is  true  and  natural  God  and  man, 
so  is  antichrist  a  living  deviL  It  is  true,  too,  what  they  say 
of  the  pop^  that  he  is  a  terrestrial  god, — for  he  is  neither  a 
real  god  nor  a  real  man,  but  of  the  two  natures  mingled  toge- 
ther. 

He  names  himself  an  earthly  god,  as  though  the  only  true 
and  Almighty  Gk)d  were  not  God  on  earth !  Truly,  the 
pope's  kingdom  is  a  horrible  outrage  against  the  power 
of  God  and  against  mankind ;  an  abomination  of  desola- 
tion, which  stands  in  the  holy  place.  'Tis  a  monstrous 
blasphemy  for  a  human,  creature  to  presume,  now  Christ  is 
come,  to  exalt  himself  in  the  church  above  God.  If  it  had 
been  done  amongst  the  Gentiles,  before  the  coming  of  Christ, 
it  would  not  have  been  so  great  a  wonder.  But  though 
Daniel,  Christ  himself,  and  his  apostles,  Paul  and  Peter,  have 

*  The  identity  of  antichrist  with  the  pope  had  already  been  asserted  by 
John  Hubs,  in  lüs  De  Anatomia  Antichristi, 

o2 


196  Luther's  table-talk. 

given  us  warning  of  that  poisoned  beast  and  pestilence,  yet  we 
Christians  have  been,  and  still  are,  so  doltish  and  mad,  as  to 
adore  and  worship  all  his  idols,  and  to  believe  that  he  is  lord 
over  the  universal  world,  as  heir  to  St.  Peter;  whereas  neither 
Christ  nor  St.  Peter  left  anj  succession  upon  earth. 

The  pope  is  the  last  blaze  in  the  lamp,  which  will  go  out, 
and  ere  long  be  extinguished,  the  last  instrument  of  the 
devil,  that  thunders  and  lightens  with  sword  and  ball, 
making  war  through  the  power  and  strength  of  others,  as 
Daniel  says:  "  Re  is  powerful,  but  not  by  his  own  strength.** 
It  has  been  affirmed  that  the  pope  has  more  power  in  one 
finger,  than  all  the  princes  in  Germany;  but  the  spirit  of 
God's  mouth  has  seized  upon  that  shameless  strumpet,  and 
startled  many  hearts,  so  that  they  regard  him  no  more;  a  thing 
no  emperor,  with  sword  and  power,  had  been  able  to  accom- 
plish ;  the  devil  scorns  these  weapons:  but  when  he  is 
struck  with  God's  Word,  then  the  pope  is  turned  to  a  poppy 
and  a  frothy  flower. 

ccccxxxi. 

The  word  Papa,  Pope,  comes,  as  I  think,  of  the  word  Abba, 
repeated  twice,  meaning  father  of  fathers.  Of  old,  the 
bishops  were  called  Papa  ;  Jerome,  writing  to  Augustin,  who 
was  bishop  of  Hippo,  calls  him  Holy  Pope :  and  in  the  legend 
of  St.  Cyprian,  martyr,  we  read  that  the  judge  asked  him: 
Art  thou  the  Cyprian  whom  the  Christians  call  their  pope  ? 
It  seems  to  me  to  have  been  a  term  applied  to  all  the  bishops. 
Children  call  their  fathers  papa  ;  the  bishops  were  the  spi- 
ritual/^opa«  of  the  people. 

Who,  thirty  years  ago,  would  have  dared  to  say  of  the 
pope  what  we  now  say  of  him?  None  then  ventured  to  ex- 
press himself  respecting  him  in  other  terms  than  those  of 
veneration  and  supplication. 

CCCC  XXXII. 

Whence  comes  it  that  the  popes  pretend  'tis  they  who  form 
the  church,  when,  all  the  while,  they  are  bitter  enemies  of 
the  church,  and  have  no  knowledge,  certainly  no  comprehen- 
sion, of  the  holy  gospel?  Pope,  cardinals,  bishops,  not  a  soul 
of  them  has  read  the  Bible;  'tis  a  book  unknown  to  them. 
They  are  a  pack  of  guzzling,  stuffing  wretches,  rich,  wal- 
lowing in  wealth  and  laziness,  resting  secure  in  their  power. 


OF   ANTICHRIST.  197 

and  never,  for  a  moment,  thinking  of  accomplishing  God's 
WÜ1.  The  Sadducees  were  infinitely  more  pious  than  the 
papists,  from  whose  holiness  God  preserve  us.  May  he  pre- 
serve us,  too,  from  security,  which  engenders  ingratitude, 
contempt  of  God,  blasphemy,  and  the  persecution  of  divine 
thinsrs. 

CCCCXXXIII. 

Some  one,  speaking  of  the  signs  and  marvels  which  are  to 
herald  the  coming  of  antichrist,  when  he  shall  present  him- 
self previous  to  the  last  judgment,  said  he  was  to  be  armed 
with  a  breath  of  fire,  which  would  overthrow  all  who  might 
seek  to  oppose  him.  Dr.  Luther  observed:  These  are  pa- 
rables, but  they  agree  in  a  measure  with  the  prophecies  of 
Daniel;  for  the  throne  of  the  pope  is  a  throne  of  fiame,  and 
fire  is  his  arm,  as  the  scymetar  is  the  Turk's.  Antichrist  at- 
tacks with  fire,  and  shall  be  punished  with  fire.  The  villain 
is  now  full  of  fear,  crouching  behind  his  mountains,  and  sub- 
mitting to  things  against  which  heretofore  he  would  have 
hurled  his  lightning  and  his  thunder. 

ccccxxxiv. 

On  the  8th  August,  came  a  letter  from  Bucer,  relating  that 
the  council  of  Vienne  was  over,  that  the  cardinals  had  re- 
turned home,  and  that  the  gospel  had  been  eagerly  received 
at  Piacenza  and  Bologna.  The  pope,  enraged  at  this  result^ 
had  sent  for  a  German,  named  Corfentius,  to  whom  he  trans- 
mitted a  safe  conduct ;  but,  despite  this,  when  Corfentius 
reached  Bome,  he  was  seized  and  thrown  into  the  Tiber.  Dr. 
Lather  observed :  Such  is  the  good  faith  of  the  Italian 
papists  !  Happy  the  man  who  puts  no  trust  in  them.  If  the 
men  of  God,  who  preach  the  gospel  in  Italy,  remain  firm, 
there  will  be  much  bloodshed.  See  what  snares  are  laid  for 
US  here  in  Germany  ;  there's  not  a  single  hour  wherein  we 
can  regard  ourselves  as  safe.  Had  not  God  watched  over 
us,  we  must  long  since  have  succumbed. 

ccccxxxv. 

Some  one  asked  how  happened  it  St.  James  had  been  at 
Compostella.  Dr.  Martin  replied  :  Just  as  it  happens,  that 
the  papists  reckon  up  sixteen  apostles,  while  Jesus  Christ  had 
b^t  twelve.     In  many  places,  the  papists  boast  of  having 


198  LUTHERS   TABLE-TALK. 

some  of  the  milk  of  the  Virgin  Mary,  and  of  the  hay  in  which 
Christ  lay  in  the  cradle.  A  Franciscan  boasted  he  had  some 
of  this  hay  in  a  wallet  he  carried  with  him.  A  roguish  fel- 
low took  out  the  hay,  and  put  some  charcoal  in  its  place. 
When  the  monk  came  to  show  the  people  his  hay,  he  found 
only  the  wood.  However,  he  was  at  no  loss:  "  My  brethren," 
said  he,  '^  I  brought  out  the  wix>ng  wallet  with  me,  and  so 
cannot  show  you  the  hay;  but  here  is  some  of  the  wood  that 
St.  Lawrence  was  grilled  ij^on." 

ccccxxxvi. 

Kings  and  princes  coin  money  only  out  of  metals,  but  the 
pope  coins  money  out  of  everything — indulgences,  ceremo- 
nies, dispensations,  pardons;  'tis  all  fish  comes  to  his  net. 
'Tis  only  baptism  escapes  him,  for  children  came  iato  tiie 
world  without  clothes  to  be  stolen,  or  teeth,  to  be  drawn. 

ccccxxxvii. 

In  Italy,  the  monasteries  are  very  wealthy.  There  are  but 
three  or  four  monks  to  each;  the  surplus  of  their  revenues 
goes  to  the  pope  and  his  cardinals. 

CCCCXXXVIII. 

A  gentleman  being  at  the  point  of  death,  a  monk  from  the 
next  convent  came  to  see  what  he  could  pt<^  up»  and  said  to 
the  gentleman:  Sir,  will  you  give  so  and  «o  to  our  monastery? 
The  dying  man,  unable  to  speak,  ref^ed  by  a  nod  oi  tke 
Jiead,  whereupon  the  monk,  turning  to  the  gentleman^a  aon» 
said:  You  see,  your  father  makes  us  this  bequest.  The  son 
«aid  to  the  £iU;her:  Sir,  is  it  your  pleasuie  that  I  kick  this 
monk  down  sturs?  The  djring  man  nodded  as  befince,  and  the 
ion  forthwith  drove  the  monk  outof  doocs. 

ccocxxxix. 

A  professor  at  Wittenberg,  named  Vitus  Ammerbach» 
having  advanced  the  proposition  that,  some  head  or  other 
being  necessary  for  the  church,  the  pope  might  as  well  be  that 
bead  as  another,  Luther  said:  Greece  was  never  under  the 
anthoiity  of  die  pope,  nor  Judea,  nor  Scythia,  yet  in  all  these 
oountries  were  Christians  of  great  piety.  'Tis  great  pie* 
nnption  in  Ammerbach  to  propound  these  fallacies. 


OF  ANTICHBIST.  199 

CGCCXL. 

Some  one  obserred:  The  papists  flatter  themselves  our 
doctrines  will  not  last  long,  but  will  come  to  nothii:^  like 
those  of  Arius,  which,  say  they,  endured  but  for  fortj  years. 
Dr.  Luther  replied:  The  sect  of  Arius  maintained  itself  foj^ 
nearly  sixty  years;  but  as  it  was  based  on  heretical  prind^ 
plesy  it  ended  in  confusion  and  destruction,  whereas  our  op- 
ponents are  compelled,  despite  themselves,  to  admit  that  we 
have  right  on  our  side.  Our  light  so  shines  in  the  eyes  of 
all  men,  that  none  can  deny  it. 

CCCCXLI. 

They  once  showed  here,  at  Wittenberg,  the  drawers  of  St. 
Joseph  and  the  breeches  of  St  Francis.  The  bishop  of 
Mayenoe  boasted  he  had  a  gleam  of  the  flame  of  Moses'  bush. 
At  Compostella  they  exhibit  the  standard  of  the  victory  that 
Jesus  Christ  gained  over  death  and  the  deviL  The  crown  of 
thorns  is  shown  in  several  places. 

COCCXLH. 

When  Wolsey,  who  was  the  son  of  a  butcher,  was  made 
cardinal,  a  merry  fellow  said:  ^'  Please  Gtod  he  come  to  be 
pope,  for  then  we  shall  have  meat  on  fast  days.  St.  Peter, 
because  he  was  a  fisherman,  prohibited  meat,  in  order  to  raise 
the  price  of  flsh;  this  butcher's  son  will  do  the  same  for  fish." 

CCCCXLIII. 

The  cuckoo  takes  the  eggs  out  of  the  linnet's  nest,  and 
puts  her  own  in  their  place.  When  the  young  cuckoos  grow 
l»g,  they  eat  the  linnet.  The  cuckoo,  too,  has  a  great  anti- 
pathy towards  the  nightingide.  The  pope  is  a  cuckoo;  he 
robs  the  church  of  her  true  eggs,  and  substitutes  in  iJieir 
place  his  greedy  cardinals,  who  devour  the  mother  that  has 
nourished  them.  The  pope,  too,  cannot  abide  that  nightin- 
gale, the  preaching  and  singing  of  the  true  doctrine. 

CCCCXLIV. 

They  show,  at  Rome,  the  head  of  St.  John  the  Baptist, 
though  'tis  well  known  that  the  Saracens  opened  his  tomb, 
and  burned  his  remains  to  ashes.  These  impostures  of  the 
papists  cannot  be  too  seriously  reprehended. 


200  lütheb's  table-talk. 


CCCCXLV. 


The  papists,  for  the  most  part,  are  mere  gross  blockheads. 
One  of  their  priests  I  knew,  baptized  with  tlüs  form  of  words: 
Ego  te  baptiste  in  nomine  Christe.  Another,  in  singing, 
used  to  SBjy  elema,  instead  of  damOy  and  when  corrected,  only 
bawled  all  the  louder,  elema,  elema.  Another  said,  elicerey 
instead  of  dicere.  At  Bamberg,  they  exhibit,  once  a  year,  a 
book,  which  they  say  contains  the  history  of  the  emperor 
Henry  and  his  wife  Cunegonde,  who  made,  on  their  marriage- 
day,  a  TOW  of  virginity.  Birkheimer,  when  he  passed  through 
Bamberg,  asked  to  see  this  book,  and  when  it  was  brought 
to  him,  found  it  was  only  a  copy  of  Cicero's  Topics,  In  one 
convent,  the  brethren  read  munsimus,  instead  of  sumpsimus. 
A  young  brother,  just  fresh  from  study,  correcting  this  error, 
the  rest  said  to  him:  ^'Mind  thy  own  business;  we  have 
always  read  munsimus,  and  we  are  not  going  to  change  our 
reading  for  thee." 

CCCCXLVI. 

Two  jesters  held  a  disputation  before  the  pope,  who  was 
at  dinner,  the  one  maintaining,  the  other  denying,  the 
immortality  of  the  soul.  The  pope  said,  that  he  who  advo- 
cated the  immortality  of  the  soul  adduced  excellent  reasons, 
but  that,  for  his  own  part,  he  should  side  with  the  man  who 
denied  its  immortality,  seeing  that  it  was  a  convenient  doc- 
trine, holding  out  a  very  desirable  prospect,  and  'tis  to  such 
wretches  as  these  the  government  of  the  church  is  to  be 
confided. 

CCCCXLVII. 

Albert,  bishop  of  Mayence,  had  a  physician  attached  to 
his  person,  who,  being  a  protestant,  did  not  enjoy  the  pre- 
late's favour.  The  man  seeing  this,  and  being  an  avaricious, 
ambitious,  world-seeker,  denied  his  God,  and  turned  back  to 
popery,  saying  to  his  associates:  Til  put  Jesus  Christ  by  for 
awhile,  till  I've  made  my  fortune,  and  then  bring  him  out 
again.  This  horrible  blasphemy  met  with  its  just  reward; 
for  next  day  the  miserable  hypocrite  was  found  dead  in  his 
bed,  his  tongue  hanging  from  his  mouth,  his  face  as  black  as 
a  coal,  and  his  neck  twisted  half  round.  I  was  myself  an 
ocular  witness  of  this  merited  chastisement  of  impiety. 


OP   ANTICHRIST.  201 

CCCCXLVUI. 

Piiilip  Mclancthon,  on  the  authority  of  a  person  who  had 
filled  an  important  post  at  the  court  of  Clement  VII.,  men- 
tioned that  every  day,  after  the  pope  had  dined  or  supped, 
his  cup-hearer  and  cooks  were  imprisoned  for  two  hours,  and 
then,  if  no  symptoms  of  poison  manifested  themselves  in  their 
master,  were  released.     "What  a  miserable  life"  observed 
Xuther;    "  'tis  exactly  what  Moses  has  described  in  Deutero- 
nomy:  *  And  thy  Hfe  shall  hang  in  doubt  before  thee,  and 
thou  shalt  fear,  day  and  night,  and  shall  have  none  assurance 
of  thy  life.     In  the  morning,  thou  shalt  say:   would  Grod  it 
were  even!  and  at  even,  thou  shalt  say:  would  God  it  were 
morning!'" 

OCCCXLIX. 

Mary,  the  humble  virgin  of  Nazareth,  strikes  these  poten- 
tates and  popes  fiercely,  when  she  sings:  "I  will  put  down 
the  mighty  from  their  seats."  Doubtless  she  had  a  sweet 
and  sounding  voice. 

The  pope  and  his  crew  are  mere  worshippers  of  idols,  and 
servants  of  the  devil,  with  all  their  doings  and  living;  for  he 
regards  not  at  all  Gkid's  Word,  nay,  condemns  and  persecutes 
it,  and  directs  all  his  juggling  to  the  drawing  us  away  from 
the  true  faith  in  Christ.  He  pretends  great  holiness,  under 
colour  of  the  outward  service  of  God,  for  he  has  instituted 
orders  with  hoods,  with  shavings,  fasting,  eating  of  fish, 
saying  mass,  and  such  like:  but  in  the  groundwork,  'tis 
altogether  the  doctrine  of  the  devil;  and  the  cause  why  the 
pope- so  stifiOiy  holds  such  devilish  doctrine  is,  that  which  the 
gospel  relates,  Matt.  iv.  The  devil  has  shown  him  the 
kingdoms  of  the  world,  and  made  promise  to  him  as  he  did 
to  Christ.  This  makes  him  contemn  and  scorn  our  sermons 
and  God's  service,  by  which  we  are  beggars,  and  endure 
much,  while  for  his  doctrine  he  gets  money  and  wealth, 
honour  and  power,  and  is  so  great  a  monarch,  that  he  can 
bring  emperors  under  his  girdle. 

CCCOL. 

I  cannot  imagine  how  there  should  be  peace  between  us 
and  the  papists,  for  neither  will  yield  to  the  other;  'tis  an 
everlasting  war,  like  that  between  the  woman's  seed  and  the 
old  serpent.     When  temporal  kings  are  weary  of  warring, 


202  Luther's  table-talk. 

they  make  a  truce,  more  or  less  enduring,  but  in  our  case, 
there  can  be  no  such  cessations;  £ot  we  cann^  depart  &om 
the  gospel,  nor  will  they  desist  from  their  idoütrj  and 
blaspheming;  the  devil  will  not  suffer  his  feet  to  be  chc^iped 
o^  nor  will  Christ  have  the  preaching  of  his  Word  hindered; 
therefore  I  cannot  see  bow  any  peace  or  trace  may  be 
between  Christ  and  BeliaL 

CCCCLL 

After  the  persecution  of  the  church  ceased,  the  popes 
aimed  at  the  government,  out  of  covetousness  and  ambition. 
The  first  was  Hildebrand,  or  rather  Hell-brand;  they  af- 
frighted the  people  with  their  excommunication,  which  was 
so  fearful  a  thing,  that  it  descended  upon  the  children,  nay, 
fell  upon  servants.  On  the  other  hand,  the  pope  seeking  the 
goodwill  of  the  people,  granted  and  aM  the  remission  of 
sins,  were  they  never  so  heavy.  Had  one  ravished  the 
Virgin  Mary,  or  crucified  Christ  anew,  the  pope  would,  for 
money,  have  pardooied  him.  This  power  and  domination  of 
the  pope's,  Grod  has  brought  to  confusion  and  destruction  by 
my  pen:  for  Grod,  out  of  nothing,  can  make  all  things,  and  of 
the  least  means  produce  the  greatest  results. 

CCCCLU. 

Popedom  must  needs  be  brought  to  the  stake,  and  pay  for 
all.  The  pope  shall  be  devoured  by  die  friars,  his  creatures. 
The  great  and  innumerable  multitude  of  monks  and  friars, 
said  cardinal  Campe^io,  produces  great  evil;  for  they  shake 
that  fair  monarchy  of  popedom,  so  carefully  erected;  and  he 
said  right;  the  Rat  Sing  is  being  paid  home  by  his  rats. 
By  divinity  he  cannot  be  defended,  £ot  'tis  no  argument  of 
his  canonists  and  shaven  crew,  that  his  rule  has  long  been  a 
cnstom.  How  should  the  pope  be  able  to  judge,  who  has  no 
skill  or  experience  in  matters  of  temporal  govemm^it.  How 
foolishly  decides  he  touching  matrimonial  causes.  He  has 
forbidden  his  greased  retinue  to  enter  into  the  state  of 
matrimony,  though  he  commands  it  to  be  held  and  observed 
as  a  sacrament.  If  matrimony  be  a  sacrament,  it  cannot  be 
for  the  heathen;  for  the  unbdieving  Oentiles  have  nothing 
to  do  with  them. 


OF   ANTICHRIST.  20S 

CCCCLin. 

'Tis  a  mei«  fable  to  saj  that  Constantine  the  Emperor 
gave  to  the  pope  so  much  property  and  people  as  he  boasts 
ioi.  This  I  read,  that  Constantine  gave  much  alms  to  the 
poor,  commanding  the  bishops  to  distribute  them,  by  which 
means  they  grew  to  be  great  lords.  But  he  gave  them 
neither  countries  nor  cities;  wherefore  the  world  wonders 
whence  the  popes  derived  such  dominions.  In  former  times 
äie  p(^s  were  not  lords  over  emperors  and  kings,  but 
were  instituted  or  ordained  by  the  emperors. 

CCCCLIV. 

The  world  remains  the  worid  it  was  thousands  of  years 
ago;  that  is,  the  spouse  of  the  devil.  The  world  says  now, 
as  the  Pharisees  said  to  their  servants,  whom  they  had  sent 
to  take  Christ  prisoner:  "  Are  ye  also  deceived?  have  any  of 
the  rulers  or  Pharisees  believed  in  him?  This  people  that 
knoweth  not  the  law  are  accursed.'*  Even  so  says  the  world 
now:  Do  the  great  ones  and  bishops  believe  in  the  Lutheran 
doctrine? 

CCCCLV. 

The  pope  denies  not  the  sacrament,  but  he  has  stolen  from 
the  laity  the  one  part  or  kind  thereof;  neither  does  he  teach 
the  true  use  of  it.  The  pope  rejects  not  the  Bible,  but  he 
persecutes  and  kills  upright,  good,  and  godly  teachers,  as  the 
Jews  persecuted  and  slew  the  prophets  that  truly  expounded 
and  taught  the  Scriptures.  The  pope  will  permit  the  sub- 
stance and  essence  of  the  sacrament  and  Bible  to  remain;  but 
he  will  compel  and  force  us  to  use  them  according  to  his  will 
and  pleasure,  and  will  constrain  us  to  believe  the  fictitious 
transubstantiation,  and  the  real  presence,  corparaUter.  The 
pope  does  nothing  else  than  pervert  and  abuse  all  that  God 
has  ordained  and  commanded. 

CCCCLVI. 

The  chief  cause  that  I  fell  out  with  the  pope  was  this:  the 
pope  boasted  that  he  was  the  head  of  the  church,  and  con- 
demned all  that  would  not  be  under  his  power  and  authority;^ 
for  he  said,  although  Christ  be  the  head  of  the  church,  yet, 
notwithstanding,  there  must  be  a  corporal  head  of  the  church 
upon  eartib.     With  this  I  could  have  been  content,  had  he 


204  Luther's  table-talk. 

but  taught  the  gospel  pure  and  clear,  and  not  introduced 
human  inventions  and  lies  in  its  stead.  Fiyther,  he  took 
upon  him  power,  rule,  and  authority  over  the  Christian 
church,  and  over  the  Holy  Scriptures,  the  Word  of  God;  no 
man  must  presume  to  expound  the  Scriptures,  but  only  ke, 
and  according  to  his  ridiculous  conceits;  so  that  he  made  hiai- 
self  lord  over  the  church,  proclaiming  her  at  the  same  time 
a  powerful  mother,  and  empress  over  the  Scriptures,  to  which 
we  must  yield  and  be  obedient;  this  was  not  to  be  endured. 
They  who,  against  God's  word,  boast  of  the  church's  autho- 
rity, are  mere  idiots.  The  pope  attributes  more  power  to  the 
church,  which  is  begotten  and  born,  than  to  the  Word,  which 
has  begotten,  conceived,  and  bom  the  church. 

We,  through  G^d's  grace,  are  not  heretics,  but  schismatics, 
causing,  indeed,  separation  and  division,  wherein  we  are  not 
to  blame,  but  our  adversaries,  who  gave  occasion  thereto, 
because  they  remain  not  by  God's  word  alone,  which  we 
have,  hear,  and  follow. 

CCCCLVII. 

When  our  Lord  God  intends  to  plague  and  punish  one,  he 
leaves  him  in  blindness,  so  that  he  regards  not  God's  word, 
but  condemns  the  same,  as  the  papists  now  do.  They  know 
that  our  doctrine  is  God's  word,  but  they  will  not  allow  of 
this  syllogism  and  conclusion:  When  God  speaks,  we  must 
hear  him;  now  God  speaks  through  the  doctrine  of  the 
gospel;  therefore  we  must  hear  him.  But  the  papists,  against 
their  own  consciences,  say.  No;  we  must  hear  the  church. 

It  is  very  strange:  they  admit  both  propositions,  but  will  not 
allow  of  the  consequences,  or  permit  the  conclusions  to  be 
right.  They  urge  some  decree  or  other  of  the  Council  of  Con- 
stance, and  say,  though  Christ  speak,  who  is  the  truth  itself, 
yet  an  ancient  custom  must  be  preferred,  and  observed  for  law. 
Thus  do  they  answer,  when  they  seek  to  wrest  and  pervert 
the  truth. 

If  this  sin  of  antichrist  be  not  a  sin  against  the  Holy 
Ghost,  then  I  do  not  know  how  to  define  and  distinguish  sins. 
They  sin  herein  wilfully  against  the  revealed  truth  of  Grod's 
word,  in  a  most  stubborn  and  stiff^  necked  manner.  I  pray, 
who  would  not,  in  this  case,  resist  these  devilish  and  shame- 
less lying  lips?    I  marvel  not  John  Huss  died  so  joyfully. 


OF  ANTICHRIST.  205 

seeing  lie  heard  of  such  abominable  impieties  and  wicked- 
nesses of  the  papists.  I  pray,  how  holds  the  pope  concerning 
the  church?  He  preserves  her,  but  only  in  an  external  lustre, 
pomp,  and  succession.  But  we  judge  her  according  to  her 
essence,  as  she  is  in  herself,  in  her  own  substance,  that  is, 
according  to  Grod's  word  and  sacraments.  The  pope  is 
reserved  for  God's  judgment,  therefore  only  by  God's  judg- 
ment he  shall  be  destroyed.  Henry  VHI.,  king  of  England, 
is  now  also  an  enemy  to  the  pope's  person,  but  not  to  his 
essence  and  substance;  he  would  only  kill  the  body  of  the 
pope,  but  suffer  his  soul,  that  is,  his  false  doctrine,  to  live; 
the  pope  can  well  endure  such  an  enemy;  he  hopes  within  the 
space  of  twenty  years  to  recover  his  rule  and  government 
again.  But  I  fall  upon  the  pope's  soul,  his  doctrine,  with 
God's  word,  not  regarding  his  body,  that  is,  his  wicked  per- 
son and  life.  I  not  only  pluck  out  his  feathers,  as  the  king 
of  England  and  prince  George  of  Saxony  do,  but  I  set  the 
knife  to  his  throat,  and  cut  his  windpipe  asunder.  We  put 
the  goose  on  the  spit;  did  we  but  pluck  her,  the  feathers 
would  soon  grow  again.  Therefore  is  Satan  so  bitter  an 
enemy  unto  us,  because  we  cut  the  pope's  throat,  as  does  also 
the  king  of  Denmark,  who  aims  at  the  essence  of  popery. 

CCCCLVIII. 

'Tis  wonderful  how,  in  this  our  time,  the  majesty  of  the 
Tiope  is  fallen.  Heretofore,  all  monarchs,  emperors,  kings, 
and  princes  feared  the  pope's  power,  who  held  them  all  at  his 
nod;  none  durst  so  much  as  mutter  a  word  against  him. 
This  great  god  is  now  fallen ;  his  own  creatures,  the  friars 
and  monks,  are  his  enemies,  who,'  if  they  still  continue  with 
him,  do  so  for  the  sake  of  gaip.;  otherwise  they  would  oppose 
him  more  fiercely  than  we  do. 

CCCCLIX. 

The  pope's  crown  is  named  regnum  mundi,  the  kingdom 
of  the  world.  I  have  heard  it  credibly  reported  at  Borne, 
that  this  crown  is  worth  more  than  all  the  princedoms  of  Ger- 
many. God  placed  Popedom  in  Italy  not  without  cause,  for 
the  Italians  can  make  out  many  things  to  be  real  and  true« 
which  in  truth  are  not  so:  they  have  crafty  and  subtle  brains. 


206  LUTBB&'S  TABLE-TALK. 

CCCCLX. 

If  tlie  pope  were  the  head  of  the  Christian  diurch,  then 
the  church  were  a  monster  with  two  heads,  seeing  that  St. 
Paul  says  that  Christ  is  her  head.  The  pope  may  well  be^ 
and  is>  the  head  of  the  false  church. 

CCCGUU. 

Where  the  linnet  is,  there  is  also  the  cuckoo,  for  he  thinks 
his  song  a  thousand  times  better  than  the  linnet's.  Even 
thus,  the  pope  places  himself  in  the  church,  and  so  that  his 
song  may  be  heard,  overcrows  the  church.  The  cuckoo  is 
good  for  something,  in  that  its  appearance  gires  tidings  that 
summer  is  at  hand;  so  the  pope  serves  to  show  us  that  the 
last  day  of  judgment  approaches. 

CCCCLXII. 

There  are  many  that  think  I  am  too  fiance  against  Pope- 
dom; on  the  contrary,  I  complain  that  I  am,  alas!  too  mild; 
I  wish  I  could  breathe  out  lightning  against  pope  and  Pope- 
dom, and  that  every  word  were  a  thunderbolt. 

CCCCLXIU. 

Tis  an  idle  dream  the  papists  entertain  of  antichrist;  they 
suppose  he  should  be  a  single  person,  that  should  govern, 
scatter  money  amongst  them,  do  miracles,  carry  a  fiery  oven 
about  him,  and  kill  the  saints. 

CCCCLXIV. 

In  Popedom  they  make  priests,  not  to  preach  and  teach 
God's  Word,  but  only  to  celebrate  mass,  and  to  gad  about 
with  the  sacrament.  For,  when  a  bishop  ordains  a  man,  he 
says:  Take  unto  thee  power  to  celebrate  mass,  and  to  offer 
for  the  living  and  the  dead.  But  we  ordain  priests  according 
to  the  command  of  Christ  and  St.  Paul,  namely,  to  preach 
the  pure  gospel  and  God's  Word.  The  papists  in  their  ordi- 
nations make  no  mention  of  preaching  and  teaching  God's 
Word,  therefore  their  consecrating  and  ordaining  is  false  and 
unright,  for  all  worshipping  which  is  not  ordained  of  Gt)dy  or 
erected  by  God's  Word  and  command,  is  nothing  worth,  yea» 
mere  idolatry. 


/     T-. 


OF  ANTUmBIST.  207 

CCCCLXV. 

Next  unto  my  just  cause  the  small  repute  and  mean  aspect 
of  my  person  gave  the  blow  to  the  pope.  For  when  I  hegeai 
to  preach  and  write,  the  pope  scorned  and  contemned  me;  he 
thought:  'Tis  but  one  poor  friar;  what  can  he  do  against  me? 
I  have  maintained  and  defended  this  doctrine  in  Popedom, 
against  many  emperors,  kings,  and  princes,  what  then  shaU. 
this  one  man  do?  If  he  had  condescended  to  regard  me,  lie 
might  easily  have  suppressed  me  in  the  b^inning. 

CCCCLXVL 

A  €rerman,  making  his  confession  to  a  priest  at  Rome, 
promised,  on  oath,  to  keep  secret  whatsoev^  the  priest  should 
impart  unto  him,  until  he  reached  home;  whereupon  the 
priest  gave  him  a  leg  of  the  ass  on  which  Christ  rode  into 
Jerusalem,  very  neatly  bound  up  in  silk,  and  said:  This  is 
the  holy  relic  on  which  the  Lord  Christ  corporally  did  sit, 
with  his  sacred  legs  touching  this  ass's  leg.  Then  was  the 
German  wondrous  glad»  and  carried  the  said  holy  relic 
with  him  into  Grermany.  When  he  got  to  the  borders,  he 
bragged  of  his  holy  relic  in  the  presence  of  four  others^  his 
comrades^  when,  lo!  it  turned  out  that  each  of  them  had  like- 
wise received  £rom  the  same  priest  a  leg,  after  promising  the 
same  secrecy.  Thereupon,  aU.  exclaimed,  with  great  wonder: 
Lord!  had  that  ass  five  legs? 

CCCCLXVII. 

A  picture  being  brought  to  Luther,  in  which  the  pope, 
with  Judas  the  traitor,  were  represented  hanging  on  the 
purse  and  keys,  he  said :  'Twill  vex  the  pope  horribly,  that 
he,  whom  emperors  and  kings  have  worshipped,  should  now 
be  figured  hanging  on  his  false  pick-locks.  It  will  also 
grieve  the  papists,  for  their  consciences  will  be  touched.  The 
purse  accords  well  with  the  cardinal's  hats  and  their  incomes, 
£6r  the  pope's  covetousness  has  been  so  gross,  that  in  all 
kingdoms  he  has  not  only  raked  to  himself  Annates,  Pallium- 
money,  &c.,  but  has  also  sold  for  money  the  holy  sacrament, 
indulgences,  fraternities,  Christ's  blood,  matrimony,  &c. 
Therefore  his  purse  is  filled  with  robberies,  upon  which  justly 
ought  to  be  exclaimed,  as  in  the  Bevelations;  "Recompense 
them  as  they  have  done  to  you,  and  make  it  double  unto 


208  Luther's  table-talk. 

them,  according  to  their  works."  Therefore,  seeing  the  pope 
has  damned  me  and  given  me  over  to  the  devil,'  so  will  I,  in 
requital,  hang  him  on  his  own  keys.    ■ 

CCCCLXVIII. 

It  is  abominable  that  in  so  many  of  the  pope's  decrees, 
there  is  not  one  single  sentence  of  Holy  Scripture^  or  one 
article  of  the  Catechism  mentioned.  The  pope  intending  to 
conduct  the  government  of  his  church  in  an  external  way, 
his  teachings  were  blasphemous;  such  as  that  a  stinking 
friar's  hood,  put  upon  a  dead  body,  procured  remission  of 
sins,  and  was  of  equal  i^alue  with  the  merits  of  our  blessed 
Saviour  Christ  Jesus. 

CCCCLXIX. 

It  is  no  marvel  that  the  papists  hate  me  so  vehemently,  for 
I  have  well  deserved  it  at  their  hands.  Christ  more  mildly 
reproved  the  Jews  than  I  the  papists,  yet  they  killed  him. 
These,  therefore,  think  they  justly  persecute  me,  but,  accord- 
ing to  God's  laws  and  will,  they  shall  find  their  mistake. 
In  the  day  of  the  last  judgment  I  will  denounce  the  pope  and 
his  tyrants,  who  scorn  and  assail  the  Word  of  God,  and  his 
sacraments.  The  pope  destroys  poor  married  priests,  that 
receive  and  observe  God's  Word  and  statutes,  whereas  by  all 
their  laws  they  are  only  to  be  displaced  from  their  office.  So 
Prince  George  has  banished  and  driven  away  from  Oschitz 
ten  citizens  and  householders,  with  twenty-seven  children, 
martyrs  to  the  Word.     Their  sighs  will  rise  up  to  heaven 


against  him. 


CCCCLXX. 


The  pope  and  his  crew  can  in  nowise  endure  the  idea  of 
reformation;  the  mere  word  creates  more  alarm  at  Rome, 
than  thunderbolts  from  heaven,  or  the  day  of  judgment.  A 
cardinal  said,  the  other  day:  Let  them  eat,  and  drink,  and  do 
what  they  will;  but  as  to  reforming  us,  we  think  that  is  a  vain 
idea;  wo  will  not  endure  it.  Neither  will  we  protestants  be 
satisfied,  though  they  administer  the  sacrament  in  both  kinds, 
and  permit  priests  to  marry;  we  will  also  have  the  doctrine 
of  the  faith  pure  and  unfalsified,  and  the  righteousness  that 
justifies  and  saves  before  God,  and  which  expels  and  drives 


OP   ANTICHEISf.  209 

away  all .  idolatry  and  false- worshipping;  these  gone  and 
banished,  the  foundation  on  which  Popedom  is  built  falls 
also. 

CCCCLXXI. 

We  will  have  the  holy  sacrament  administered  in  both 
Hnds,  that  it  shall  be  free  for  priests  to  many,  or  to  forbear^ 
and  we  will  in  no  way  suffer  ourselves  to  be  bereaved  of  the 
article  of  justification:  "  That  by  faith  only  in  Jesus  Christ 
we  are  justified  and  saved  before  God;  without  any  works, 
merits  and  deserts,  merely  by  grace  and  mercy."  This  we 
must  koep  and  preserve,  pure  and  unfalsified,  if  we  intend  to 
be  saved.  As  to  private  mass,  we  cannot  hinder  it,  but  must 
leave  it  to  God,  to  be  acted  by  those  over  whom  we  have 
neither  power  nor  command;  yet,  nevertheless,  we  will  openly 
teach  and  preach  against  it,  and  show  that  it  is  abominable 
blasphemy  and  idolatry.  Either  we  must  go  together  by  the 
ears,  or  ebe  they,  in  our  countries,  must  yield  unto  us  in  this 
particular;  if  it  come  to  pass  that  herein  they  yield  unto  us, 
then  must  we  be  contented;  for,  like  as  the  Christians  dealt 
with  the  Arians,  and  as  St.  Paul  was  constrained  to  carry 
himself  towards  the  Jews,  even  so  must  we  also  leave  the 
papists  to  their  own  consciences,  and  seeing  they  will  not 
follow  us,  so  we  neither  can  nor  will  force  them,  but  must  let 
them  go  and  commit  it  to  God's  judgment;  and  truly,  sin- 
cerely, and  diligently  hold  unto  and  maintain  our  doctrine, 
let  the  same  vex,  anger,  and  displease  whom  it  will. 

CCCCLXXII. 

The  papists  see  they  have  an  ill  cause,  and,  therefore, 
labour  to  maintain  it  with  very  poor  arguments,  that  cannot 
endure  the  proof,  and  may  be  easily  confuted. 

They  say:  "  The  praising  of  anything  is  an  invocation; 
the  saints  are  to  be. praised,  therefore  they  are  to  be  invoked." 
I  answer:  No,  in  nowise;  for  every  praising  is  not  invoking: 
married  people  are  to  be  praised,  but  not  to  be  invoked;  for 
invocation  belongs  only  to  Grod,  and  not  to  any  creature, 
either  in  heaven  or  on  earth;, no,  not  to  any  angel.  They  say: 

"  The  doctrine  of  the  remission  of  sins  is  necessary:  indul- 
gences, pardons,  and  graces  are  remissions  of  sins;  therefore 
they  are  necessary."    No:  the  pope's  pardons  are  not  remis- 

p 


210  LUTHEB'S   TABLE-TALK. 

sions  of  sins,  but  satisfactions  for  remitting  the  punishmeiitB: 
mere  fables  and  fictions. 

CCCCLXXIII. 

When  I  was  in  Rome,  a  disputation  was  openly  held,  at 
which  were  present  thirty  learned  doctors  besides  myself, 
against  the  pope's  power;  he  boasting,  that  with  his  right 
hand  he  conmiands  the  angels  in  heaven,  and  with  his  left 
draws  souls  out  of  purgatory,  and  that  his  person  is  mingled 
with  the  godhead.  CaHxtus  disputed  against  these  assertions, 
and  showed  that  it  was  only  on  earth  that  power  was  given 
to  the  pope  to  bind  and  to  loose.  Tlie  other  doctors  here- 
upon assailed  him  with  exceeding  vehemence,  and  Oalixtns 
discontinued  his  arguments,  saying,  he  had  only  spoken  bj 
way  of  disputation,  and  that  his  real  opinions  were  far  other- 
wise. 

CCCCLXXIV. 

For  the  space  of  many  hundred  years  there  has  not  been 
a  single  bishop  that  has  shown  any  zeal  on  the  subject  of 
schools,  baptism,  and  preaching;  'twould  have  been  too  great 
trouble  for  them,  such  enemies  were  they  to  God.  I  have 
heard  divers  'worthy  doctors  affirm,  that  the  church  has  long 
since  stood  in  need  of  reformation;  but  no  man  was  so  bold 
as  to  assail  Popedom;  for  the  pope  had  on  his  banner,  Noli 
me  längere;  therefore  every  man  was  silent.  Dr.  Staupitz 
said  once  to  me:  "If  you  meddle  with  Popedom,  you  wül 
have  the  whole  world  against  you;"  and  he  added — "yet  the 
church  is  built  on  blood,  and  with  blood  must  be  sprinkled." 

CCCCLXXV. 

I  would  have  all  those  who  intend  to  preach  the  goqH 
diligently  read  the  popish  abominations,  tbdr  decrees  and 
books;  and,  above  all  things,  thoroughly  consider  the  horrors 
of  the  nmss — on  account  of  which  idol  God  might  justly  have 
drowned  and  destroyed  the  whole  world — ^to  the  end  their 
consciences  may  be  armed  and  confirmed  gainst  their  ad- 
versarieSk 

CCCCLXXVI. 

That  Italian  monk's  book,  the  Conformities,  wherein  a  com- 
pariflon  is  drawn  between  Christ  and  St.  Frauds,  is  a  tissne 
of  such  horrible  lies,  that  he  who  wrote  it  must  have  been 


OF   ANTICHRIST.  211 

possessed  of  a  devil,  not  only  spirituallj  but  corporally. 
Christ,  he  says,  is  a  figure  (h*  emblem  of  St.  Francis;  and  he 
affirms  that  Christ  gave  to  St.  Fnmcis  the  power  of  saving 
or  condemning  whom  he  pleased. 

ccccLxxvn. 
In  a  monastery  at  Lüneburg,  there  stands  to  this  day  a 
great  altar,  whereon  are  represented  the  life  and  miracles  of 
Christ;  his  birth,  his  entry  into  Jerusalem,  his  passion,  death, 
descent  into  hell,  resurrection,  and  ascension.  Just  by  is  set 
forth,  in  Hke  manner,  the  birth  of  St.  Francis,  his  miracles, 
sufferings,  death,  and  ascent  into  heaven,  so  that  they  esteemed 
the  works  of  St.  Francis  of  equal  value  with  those  of  our 
blessed  Saviour  Christ  Jesus;  a  great  and  abominable  bias* 
phemy. 

ccccLxxvin. 

The  pope's  decretals  are  naught;  he  that  drew  them  up 
was  an  ass.  They  are  a  book  put  together  like  a  b^gar's 
coat,  patched  up  with  all  sorts  of  rags.  There  is  nothing  in 
them  about  the  church;  they  all  aim  at  temporal  matters. 
Yet  the  pope  says,  these  decretals  are  to  have  equal  authority 
with  the  gospel  and  the  writings  of  the  apostles. 

CCCCLXXIX. 

In  the  X)ope's  decretals  are  many  horrible  and  diabolical 
canons;  they  are  a  great  plague  and  evil  for  the  church.  The 
shameless  pope  presumes  to  say:  ''Whoso  believes  and 
observes  not  my  decrees,  it  were  in  vain  for  him  to  believe 
in  Christ,  or  give  credit  to  the  four  Evangelists."  Is  not 
this  the  language  of  the  very  devil,  infusing  deadly  poison 
into  the  church?  Again,  he  says  in  one  of  his  decretals: 
That  though  he  led  people  into  heU,  they  ought  to  follow  him; 
whereas,  on  the  contrary,  the  office  of  a  true  bishop  is  to 
comfort  the  broken  and  sorrowful  in  heart,  and  to  lead  them 
to  Christ.  Fie  upon  this  reprobate  villain!  must  he  teach 
consciences  to  despair  in  this  sort?  Whoever  reads  the  de- 
cretals, will  often  find  fw  sentences  of  Scripture  monstrously 
lugged  in  as  confirmation;  and,  in  other  cases,  when  the 
Scripture  is  dead  against  them,  that  it  is  roundly  said:  the 
Eomish  church  has  otherwise  decided.  Thus,  like  an  in- 
fernal dog,  the  pope  dares  to  subject  God's  Word  to  human 

p2 


212  LUT^ER'8   TABLE-TALK. 

creatures.  'Tis  just  the  same  with  Thomas  Aquinas,  who, 
in  his  books,  argues,  pro  et  contra^  and  when  he  cites  a 
passage  in  Scripture,  he  goes  on:  Aristotle  maintains  the 
contrary;  so  that  the  Holy  Scripture  must  give  place  to 
Aristotle,  a  heathen.  The  world  heeds  not  this  abominable 
darkness,  but  contemns  the  truth,  and  falls  into  horrible 
errors.  Therefore,  let  us  make  good  use  of  our  time,  for 
things  will  not  always  remain  as  now. 

CCCCLXXX. 

In  the  decretals,  the  pope  domineers  and  triumphs  like  a 
victor;  there  he  is  on  his  dunghill,  in  possession,  thundering 
and  lightening  with  these  words:  "  We  have  cognizance  and 
authority,  and  by  divine  command  we  judge;  all  others  ought 
to  be  obedient  unto  us."  No  human  creature  may  criticise 
the  pope;  he  only  and  alone  has  power  to  judge  and  criticise 
the  whole  universal  world.  I  am  persuaded,  that  in  the 
pope's  spiritual  laws  it  is  written  above  one  thousand  times, 
that  the  pope's  actions  may  not  be  criticised  by  any  man 
whatsoever. 

CCCCLXXXL 

The  spiritual  law  of  the  pope  is  a  filthy  book,  stinking  oi 
money.  Take  out  of  it  covetousness  and  ambition,  there 
remains  nothing  of  its  own  proper  substance,  yet  it  has  a  great 
lustre,  for  all  unhappiness  must  begin  in  nomine  Domini,  Like 
as  aU  righteousness  and  saving  health  is  only  '^  in  the  name  of 
the  Lord,"  so,  under  the  colour  and  cover  of  God's  name,  all 
idolatry  and  superstition  come.  Therefore  the  commandment 
fitly  says:  "  Thou  shalt  not  take  the  name  of  the  Lord  thj 
Grod  in  vain." 

CCCCLXXXII. 

Gratian,  the  lawyer,  who  collected  the  decretals  together, 
endeavoured  with  diligence  to  arrange  them  congruously,  and 
to  separate  the  good  from  the  evil.  The  good  man  meant 
well,  but  the  result  was  naught;  for  he  proceeded  thus;  he 
rejected  that  which  was  good,  to  justifiy  that  which  was  evil, 
and  thus  undertaking  the  impossible,  became  amazed  and 
affrighted. 

CCCCLXXXIII. 

The  fasting  of  the  friars  is  more  easy  to  them  than  ooi 
eating  to  us.     For  one  day  of  fasting  there  are  three  of  feast- 


OF   ANTICHRIST.  213 

ing.  Every  fnar  for  his  supper  has  two  quarts  of  beer,  a 
quart  of  wine,  and  spice-cakes,  or  bread  prepared  with  spice 
and  salt,  the  better  to  relish  their  drink.  Thus  go  on  these 
poor  fasting  brethren;  getting:  so  pale  and  wan,  thej  are  like 
the  fiery  angels. 

CCCCLXXXIV. 

If  the  emperor  would  merit  immortal  praise,  he  would 
utterly  root  out  the  order  of  the  Capuchins,  and,  for  an  ever- 
lasting remembrance  of  their  abominations,  cause  their  books 
to  remain  in  safe  custody.  'Tis  the  worst  and  most  poisonous 
sect.  The  Augustin  and  Bernardino  friars  are  no  way  com- 
parable with  these  confounded  lice. 

CCCCLXXXV. 

Francis  was  an  Italian,  born  in  the  city  of  Assisi,  doubtless 
an  honest  and  just  man.  He  little  thought  that  such  super- 
stition and  unbelief  would  proceed  out  of  his  life.  There 
have  been  so  many  of  those  grey  friars,  that  they  offered  to 
send  forty  thousand  of  their  number  against  the  Turks,  and 
yet  leave  their  monasteries  sufficiently  provided  for. 

The  Franciscan  and  grey  friars  came  up  under  the  em- 
peror Frederick  IL,  at  the  time  St.  Elizabeth  was  canonized, 
in  the  year  1207.  Francis  worked  his  game  eighteen  years; 
two  years  under  the  emperor  Philip,  four  years  under  the 
emperor  Otho,  and  twelve  years  under  the  emperor  Frederick 
II.  They  feign,  that  after  his  death  he  appeared  to  the  pope 
in  a  dream,  held  a  cup  in  his  hand,  and  filled  the  same  with 
blood  that  ran  out  of  his  side.  Is  not  this,  think  ye,  a  fine 
and  proper  piece  of  government,  that  began  with  dreams  and 
with  lies?  The  pope  is  not  God's  image,  but  his  ape.  He 
will  be  both  God  and  emperor;  as  pope  Innocent  III.  said: 
I  will  either  take  the  crown  from  the  emperor  Philip,  or  he 
shall  take  mine  from  me.  Oh,  such  histories  ought  diligently 
to  be  written,  to  the  end  posterity  may  know  upon  what 
grounds  Popedom  was  erected  and  founded;  namely,  upon 
mere  lies  and  fables.  If  I  were  younger,  I  would  write  a 
chronicle  of  the  popes. 

CCCCLXXXVI. 

If  the  pope  snould  seek  to  suppress  the  mendicant  fn ars^ 
he  would  find  fine  sport;  he  has  made  them  fat,  and  cherished 
them  in  his  bosom,  and  assigned  them  the  greatest  and  most 


214  luthbk's  table-talk. 

powerful  princes  for  protectors.  If  he  should  attempt  to 
abolish  them,  thej  woiüd  all  combine  and  instigate  the  princes 
against  him,  for  many  kings  and  princes,  and  the  emperor 
himself,  have  friars  for  confessonu  The  firiars  were  the  pope's 
columns,  they  carried  him  as  the  rats  carry  their  king;  I 
was  our  Lord  Grod's  quicksilver,  which  he  threw  into  the  fish- 
pond; that  is,  which  he  cast  among  the  Mats. 

A  friar  is  evil  every  way,  whether  in  the  monastery  or  out 
of  it.  For  as  Aristotle  gives  an  example  touching  fire,  that 
hurns  whether  it  be  in  Ethiopia  or  in  Grermany,  evea  ao  is  it 
likewise  with  the  friars.  Nature  is  not  changed  by  any  cir- 
cumstances of  time  or  place. 

GCCCLXXZVII. 

In  Italy  was  a  particular  order  of  friars,  called  JFratres 
J^norantUgy  that  is,  Brethren  of  Ignorance,  who  took  a  solenm 
oath,  that  they  would  neither  know,  learn,  nor  understand  any- 
thing at  all,  but  answer  all  questions  with  Nescio,  Truly, 
all  friars  are  well  worthy  of  this  title,  for  they  only  read 
and  babble  out  the  words,  but  regard  not  their  meaning. 
The  pope  and  cardinals  think:  should  these  brethren  study 
and  be  learned,  they  would  master  us.  Therefore,  saceum 
per  neccumy  that  is,  hang  a  bag  about  their  necks,  and  send 
them  a-begging  through  cities,  towns,  and  countries. 

CCCCLXXXVIII. 

An  honest  matron  here  in  Wittenberg,  widow  of  the 
consul  HomdorfiT,  complained  of  the  covetousness  of  the 
Capuchins,  one  of  whom  pressed  her  father,  upon  his  death- 
bed, to  bequeath  something  to  their  monastery,  and  got  from 
him  four  hundred  florins,  for  the  use  of  the  monastery,  the  friar 
constraining  herself  to  make  a  vow,  that  she  would  mention 
the  matter  to  no  person.  The  man  kept  the  money,  which 
course  he  usually  took,  to  the  great  hurt  of  all  the  children 
and  orphans  in  that  city.  At  last,  by  command  of  the 
magistrate,  she  told  how  the  fnar  had  acted.  Many  such 
examples  have  been,  yet  no  creature  dared  complain.  There 
was  no  end  of  the  robbing,  filching,  and  stealing,  of  those 
insatiable,  money-diseased  wretches. 

CCCCLXXXIX. 

When  I  was  in  the  monastery  at  Erfurt,  a  preaching  friar 
and  a  bare-foot  friar  wandered  together  into  the  country  to 


OF  ANTICHBIST.  215 

b^  for  the  brethren,  and  to  gather  alms.  These  two  played 
Qpoa  each  other  in  their  sermons.  The  bare-foot  friar  preach- 
ing first,  said:  ''Loving  country  people,  and  good  friends! 
take  heed  of  that  bird  the  swallow,  for  it  is  white  within,  bat 
upon  the  bad^  it  is  black;  it  is  an  evil  bird,  always  chirping, 
hat  profitable  for  nothing;  and  when  angered,  is  altogether 
mad,"  hereby  describing  the  preaching  friars,  who  wear 
on  the  outside  black  coats,  and  inside  white  linen.  Now, 
in  the  afbemoon,  the  preaching  friar  came  into  the  pulpit 
and  played  upon  the*  bare-foot  friar:  Indeed,  loving  friends, 
I  neither  may  nor  can  well  defend  the  swallow;  but  the 
grey  sparrow  is  far  a  worse  and  more  hurtful  bird  than 
äie  swallow;  for  it  bites  the  kine,  and  when  it  fouls  into 
people's  eyes,  makes  them  blind,  as  ye  may  see  in  the  book  of 
Tobit.  He  robs,  steals,  and  devours  all  he  can  get,  as  oats, 
harley,  wheat,  rye,  apples,  pears,  peas,  cherries,  &c.  More- 
over, he  is  a  lascivious  bird:  his  greatest  art  is. to  cry: "  Scrip, 
scrip,"  &c.  The  bare-foot  &iar  might  in  better  colours  have 
painted  the  preaching  friars,  for  they  are  proud  buzzards  and 
right  epicureans;  while  the  bare-foot  friars,  under  colour  of 
sanctity  and  humility,  are  more  proud  and  haughty  than 
kings  or  princes,  and,  most  of  all,  have  imagined  and  devised 
monstrous  lies. 

ccccxc. 
St  Bernard  was  the  best  monk  that  ever  was,  whom  I 
love  beycxid  all  the  rest  put  together;  yet  he  dared  to  say,  it 
were  a  sign  of  damnation  if  a  man  quitted  his  monastery. 
He  had  under  him  three  thousand  monks,  not  one  of  whom 
was  damned,  if  his  opinion  be  true,  sed  vix  credo.  St.  Ber- 
nard lived  in  dangerous  times,  under  the  emperors  Henry  IV. 
and  v.,  Conrad,  and  Lothaire.  He  was  a  learned  and  able 
monk,  but  he  gave  evil  example.  The  friars,  especially  the 
Minorites  and  Franciscans,  had  easy  days  by  their  hypocrisy; 
they  touched  no  money,  yet  they  were  vastly  rich,  and  lived 
in  luxury.  The  evil  friars*  life  began  betimes,  when  people, 
mider  colour  of  piety,  abandoned  temporal  matters.  The 
vocation  and  condition  of  a  true  Christian,  such  as  God 
ordained  and  founded  it,  consists  in  three  hierarchies-— 
domestic,  temporal,  and  church  government 

ccccxci. 
The  state  of  celibacy  is  great  hypocrisy  and  wickedness. 


216  Luther's  table-talk. 

Augustin,  though  he  lived  in  a  good  and  acceptable  time,  was 
deceived  through  the  exaltation  of  nuns.  Aiid  although  he 
gave  them  leave  to  marry,  yet  he  said  they  did  wrong  to 
marry,  and  sinned  against  God.  Afterwards,  when  the  time 
of  wrath  and  blindness  came,  and  the  truth  was  hunted  away, 
and  lying  got  the  upper  hand,  the  generation  of  poor  women 
was  contemned,  under  the  colour  of  great  holiness,  but  which, 
in  truth,  was  mere  hypocrisy.  Christ  with  one  sentence  con- 
futes all  their  arguments:  God  created  them  male  and  female. 

CCCCXCII. 

The  covetousness  of  the  popes  has  exceeded  all  others,  for 
the  devil  made  choice  of  Rome  as  his  peculiar  habitation. 
The  ancients  said:  Bome  is  a  den  of  covetousness,  a  root  of 
all  wickedness.  I  have  also  read  in  a  very  old  book,  this 
verse  following:— 

"  Vers  as  Amor,  mundi  caput  est,  et  bestia  terree." 

That  is,  when  the  word  Amor  is  turned  and  read  backward, 
Borna,  Bome,  the  head  of  the  world,  a  beast  that  devours 
all  lands.  At  Bome,  all  is  raked  to  their  hands  without 
preaching  or  church  service,  by  superstition,  idolatry,  and 
selling  their  good  works  to  the  poor  ignorant  laity  for  money. 
St.  Peter  describes  such  covetousness  with  express  and  clear 
words,  when  he  says:  "  They  have  a  heart  exercised  with 
covetous  practices."  I  am  persuaded  a  man  cannot  know  the 
disease  of  covetousness,  unless  he  know  Rome;  for  the  de- 
ceits and  jugglings  in  other  parts  are  nothing  in  comparison 
with  those  at  Rome. 

CCCCXCIII. 

The  proverb  says:  Priests'  livings  are  catching  livings; 
priests'  goods  never  prosper;  and  this  we  know  to  be  true  by 
experience,  for  such  as  have  taken  spiritual  livings  unto  them 
are  grown  poor  thereby  and  become  beggars. 

ccccxoiv. 
A  reformation  being  lately  made  at  Wurtzburg  among  the 
prebends,  they  were  constrained  to  put  away  their  woman- 
cooks;  this  continued  for  a  fortnight,  when,  as  they  could  be 
without  them  no  longer,  they  had  leave  to  take  them  again. 
But  the  cooks  refused  to  live  with  the  prebends,  unless  they 
would  take  them  as  their  wives,  whereupon  they  received 
them  on  that  condition,  and  were  fain  to  apparel  them  anew. 


OP   ANTICHRIST.  217 

to  the  end  thej  might  not  he  known.  I  have  heard  a  lock- 
ßmith  say,  that  for  the  space  of  a  fortnight,  day  and  night,  he 
had  work  enough  to  do  in  making  keys;  for  every  one  of 
those  women  would  have  a  key  to  her  prebend's  chamber. 

Such  wicked  wretches  must  the  church  have  to  be  her 
rulers  and  governors.  In  the  council  of  Basle  it  was  decreed, 
that  priests  should  wear  long  gowns  down  to  the  feet,  high 
shoes,  broad  hats,  and  neither  red  nor  green  apparel,  and  that 
no  man  should  dispute  whether  the  soul  was  mortal  or  im- 
mortal. The  pope  is  a  king  without  God  and  matrimony, 
for  he  has  abolished  that  which  is  divine  and  godly,  and 
altered  that  which  God  instituted  and  ordained  in  the  world. 

ccccxcv. 

Saint  Augustin  and  others  distinguisn  thus  between  here- 
tics, schismatics,  and  bad  Christians:  A  schismatic  is  one 
that  raises  divisions  and  dissensions,  professing  the  true  faith 
of  the  Christian  church,  but  not  at  union  with  her  as  to  cer- 
tain ceremonies  and  customs;  an  evil  Christian  is  he  that 
agrees  with  the  church  both  in  doctrine  of  faith  and  ceremo- 
nies, but  therewithal  leads  an  evil  life,  and  is  of  wicked  con- 
versation. But  an  heretic  is  one  that  introduces  false  opinions 
and  doctrines  against  the  articles  of  the  Christian  faith,  con- 
trary to  the  true  meaning  of  Holy  Scripture,  and  stubbornly 
maintains  and  defends  them.  The  papists  do  not  call  me  a 
heretic,  but  a  schismatic;  one  that  prepares  discords  and 
strifes.  But  I  say,  the  pope  is  an  arch  heretic,  for  he  is  an 
adversary  to  my  blessed  Saviour  Christ;  and  so  am  I  to  the 
pope,  because  he  makes  new  laws  and  ordinances  according 
to  his  own  will  and  pleasure,  and  so  directly  denies  the  ever- 
lasting priesthood  of  Christ. 

Let  us  but  mark  the  two  points  in  his  decrees,  where,  with 
exceeding  pompous  majesty,  he  exalts  himself  above  the  Holy 
Scriptures.  He  is  content  to  leave  the  expounding  thereof 
to  the  Fathers,  but  the  decision  of  their  truth  he  reserves  for 
the  chair  of  Bome.  Therefore  he  discharges  against  me  his 
hghtenings  and  thunderings,  yea,  also  against  his  own  de- 
crees; for  the  pope  himself  says:  Justice  must  give  place 
and  yield  to  the  truth.  For  that  purpose  he  produces  the 
example  of  king  Hezekiah,  who  brake  in  pieces  the  brazen 
serpent,  which  God  had  commanded  to  be  erected.  But  the 
pope  deals  quite  contrary  to  his  own  laws  and  decrees;  for 


21 Ö  Luther's  table-talk. 

now  he  will  have  that  trath  must  and  shall  give  place  to  his 
innumerable  and  apparent  errors.  And  indeed  it  is  a  grieTons 
case,  that  youth  have  not  seen  such  errors,  or  comprehended 
them;  thej  think  that  the  gospel  has  always  been  the  same 
as  now  it  is.  If  we  had  held  God's  Word  in  due  honour  and 
rererenee,  then  such  abominable  errors  and  idolatries  would 
never  have  risen  or  crept  in  amoi^  us» 

ccccxovi. 

Through  concord  smaHl  things  and  wealth  increase»  as  the 
heathen  said;  but  dissension  is  dangerous  and  hurtful,  espe- 
<;ially  in  schools,  professions,  high  arts,  and  their  professors, 
wherein  the  one  ought  to  reach  the  hand  to  the  other,  kissing 
and  embracing.  But  when  we  bite  one  another,  then  let  us 
take  heed  lest  we  be  swallowed  up  together.  i?herefore  let 
us  pray  and  strive;  for  the  w<Mrd  of  faith,  and  the  prayers  of 
the  just,  are  the  most  powerful  weapons;  moreover,  Grod  him- 
self sends  his  holy  angels  around  them  that  fear  him.  We 
oi^ht  valiantly  to  fight,  for  we*are  under  a  Lord  of  hosts,  and 
a  prince  of  war;  therefore  with  one  hand  we  must  build,  and 
in  the  other  hand  take  the  sword — ^that  is,  we  must  both  teach 
and  resist. 

It  is  now  time  to  watch,  for  we  are  the  mark  they  shoot 
at;  our  adversaries  intend  to  make  a  confederacy  with  the 
Turk;  they  aim  at  us,  but  we  must  venture  it,  for  antichrist 
will  war  and  get  the  victory  against  the  saints  of  Gcod.  We 
stand  outwardly  in  the  greatest  danger,  by  reason  of  treachery 
and  treason;  the  papists  endeavour  wiüi  money  to  corrupt 
our  captains  and  officers.  An  ass  laden  with  money  may  do 
anything,  as  Tacitus  writes  of  us  Germans;  they  have  been 
taught  to  take  money;  there  is  neither  fiddity  nor  truth  on 
earüi. 

ccccxcvii. 

The  papists  have  a  fair  and  glittering  external  worship; 
they  boast  much  of  God's  Word,  of  faith,  of  Christ,  of  the 
sacraments,  of  love,  of  hope,  &c.,  but  they  utterly  deny  the 
power  and  virtue  of  all  these;  nay,  teach  that  which  is  quite 
contrary  thereunto.  Therefore  St.  Paul  very  well  says: 
"  They  deny  the  power  of  godliness."  He  does  not  say  they 
deny  godliness,  but  they  deny  the  power,  strength,  and  virtae 
thereof^  by  false  and  superstitious  doctrine. 


OF   ANTICHRIST.  219 

CCCCXCVIII. 

Luther,  coming  from  Borne,  showed  the  prince  elector  of 
Saxonj  a  picture  he  had  brought  with  him,  whereon  was 
painted  how  the  pope  had  fooled  the  whole  worid  with  his 
superstitions  and  idolatries.  There  was  the  little  ship  of  the 
churchy  as  they  term  it,  ahnest  fitted  with  friars,  monks,  and 
priests,  casting  lines  out  of  the  ship  to  those  that  were  in  the 
sea;  the  pope,  with  the  cardinals  and  bishops,  sat  behind,  in 
the  end  of  the  ship,  overshadowed  and  covered  bj  the  Holy 
Grhost,  who  was  looking  up  towards  heaven,  and  through 
whom  those  swimming  in  the  sea,  in  great  danger  of  their 
lives,  were  hoisted  up  into  the  ship  and  saved. 

These  and  like  fooleries  we  then  believed  as  articles  of 
faith.  The  papists  blind  people  by  pretending  that  they  go 
through  much  tribulation  ia  this  world;  whereas  they  wallow 
in  all  the  glory,  pleasures^  and  delights  of  the  earth.  But 
let  them  be  assured,  that  ere  many  years  the  power  of  their 
abominable  blasphemies,  idcdatries,  and  damnable  religion, 
will  be  broken,  if  not  destroyed. 

And  on  the  contrary,  we,  who  for  the  sake  of  confessing 
Grod's  holy  Word  in  truth,  are  terrified,  banished,  imprisoned, 
and  slain  here  on  earth  by  that  man  of  sin,  and  Grod's  enemy, 
the  antichrist-pope  of  Rome,  at  the  last  day,  with  unspeak- 
able comfort,  shall  take  possession  of  the  fruits  of  our  assured 
hopes — namely,  everlasting  ccmsolation,  joy,  and  salvation. 

ccccxcix. 

The  pope  places  his  cardinals  in  all  kingdoms — peevish 
milk-sops,  effeminate  and  unlearned  blockheads,  who  lie  loll- 
ing in  king's  courts,  among  the  ladies  and  women.  The  pope 
has  invaded  all  countries  with  these  and  his  bishops.  Ger- 
many is  taken  captive  by  popish  bishops,  for  I  can  count 
above  forty  bishoprics,  besides  abbeys  and  cathedrals,  which 
are  richer  than  the  bishoprics.  Now,  there  are  in  Grermany 
but  eight  and  twenty  principalities,  so  that  the  popish  bishops 
are  far  more  rich  and  powerful  than  the  princes  of  the  em- 
pire. 

j>. 

The  devil  begat  darkness;  darkness  begat  ignorance;  igno- 
rance b^at  error  and  his  brethren;  error  begat  free-will 
and  presmnption;  free-will  begat  m^t;  merit  begat  forget 


220  lutheb's  table-talk. 

fulness  of  God;  forgetfulness  begat  transgression;  transgres- 
sion begat  superstition;  superstition  begat  satisfaction;  satis- 
faction begat  the  mass-offering;  the  mass-offering  begat  the 
priest;  the  priest  begat  unbelief;  unbelief  begat  king  hypo- 
crisy; hypocrisy  begat  traffic  in  offerings  for  gain;  traffic  in 
offerings  for  gain  begat  purgatory;  purgatory  begat  the 
annual  solemn  vigils;  the  annual  vigils  begat  church-livings, 
church-livings  begat  avarice;  avarice  begat  swelling  super- 
fluity; swelling  superfluity  begat  fulness;  fulness  begat  rage; 
rage  begat  licence;  licence  begat  empire  and  domination; 
domination  begat  pomp;  pomp  begat  ambition;  ambition  be- 
gat simony;  simony  begat  the  pope  and  his  brethren,  about 
the  time  of  the  Babylonish  captivity. 

After  the  Babylonish  captivity,  the  pope  begat  the  mystery 
of  iniquity;  the  mystery  of  iniquity  begat  sophistical  theology; 
sophistical  theology  begat  rejecting  of  the  Holy  Scripture; 
rejecting  of  the  Holy  Scripture  begat  tyranny;  tyranny  begat 
slaughtering  of  the  saints;  slaughtering  of  the  saints  begat 
contemning  of  Grod;  contemning  of  God  begat  dispensation; 
dispensation  begat  wilful  sin;  wilful  sin  begat  abomination; 
abomination  begat  desolation;  desolation  begat  doubt;  doubt 
begat  searching  out  the  grounds  of  truth,  and  out  of  this,  the 
desolator,  pope,  or  antichrist,  is  revealed. 

St.  Paul  complained  and  said:  "  The  time  will  come  when 
they  will  not  endure  sound  doctrine;"  and  elsewhere:  "  This 
know  also,  that  in  the  last  days  perilous  times  shall  come:  for 
men  shall  be  lovers  of  themselves,"  &c. 

When  flrst  I  read  these  sentences,  I  did  not  look  towards 
Bome,  but  thought  they  had  been  spoken  of  the  Jews  and 
Turks. 

DI. 

In  the  Old  Testament,  the  year  Jubilee  was  observed  every 
fiftieth  year;  the  pope  imitated  this  with  the  golden  gate; 
which  brought  gain  and  money  to  the  popes;  so  they  after- 
wards changed  the  fiftieth  year  into  the  five  and  twentieth, 
then  to  the  fifteenth,  and  then  to  the  seventh  year,  so  they 
might  frequently  get  money. 

DII. 

If  I  had  not  been  a  doctor,  Satan  had  made  me  work 
enough  to  do.     It  was  no  slight  and  easy  matter  for  one  to 


OF   ANTICHRIST.  221 

alter  the  whole  religion  of  Popedom,  so  deeply  rooted.  But  I 
promised  and  swore  in  baptism,  that  I  would  hold  by  Christ  and 
his  word,  that  I  would  steadfastly  believe  in  him,  and  utterly 
renounce  the  devil  and  all  his  lies.  And,  indeed,  the  oath  1 
took  in  baptism  is  renewed  in  all  my  tribulations;  without 
this  I  could  not  have  subsisted  or  resisted  my  troubles,  but 
they  had  overwhelmed  and  made  an  end  of  me.  I  would  wil- 
lingly have  shown  obedience  to  the  pope  and  bishops  in  any 
reasonable  particular;  but  they  would  have,  short  and  round, 
that  I  should  deny  Christ,  and  make  God  a  liar,  and  say:  the 
gospel  is  heresy. 

Dili. 

In  the  New  Testament,  and  in  the  Christian  church,  God's 
worship  consists  in  the  plain  simple  truth;  no  superstitions  or 
worshipping  of  idols  are  there  to  be  found;  hence  St.  John, 
in  his  Epistle,  writes:  There  are  three  that  bear  witness  in 
earth:  1.  The  spirit;  that  is,  the  function  of  preaching. 
2.  Water;  that  is,  baptism,  3.  Blood;  that  is,  the  supper  of 
the  Lord.  But  the  pope  and  his  seducing  spirits  contemn  these 
witnesses,  and  have  invented  innumerable  worshippings,  cere- 
monies, and  offerings;  and  instituted  them  of  their  own 
election,  without  God's  Words,  so  that  through  errors  the 
church  is  excluded  from  her  bridegroom's  ordinances. 

DIV. 

Ceremonies  are  only  middle  things,  instituted  for  the  end  of 
policy;  namely  to  observe  rules,  and  that  everything  in  the 
church  may  proceed  decently  and  in  order,  as  the  law  of 
nature  also  teaches^  and  as  we  behold  in  the  creating  of  all 
creatures. 

DV. 

It  is  of  the  devil  himself  that  the  papists  hold  the  final  cause 
of  instituting  human  traditions  to  be,  that  thereby  God  is 
truly  worshipped  and  served,  and  that,  therefore,  they  are 
necessary  to  salvation.  'Tis  most  monstrous;  for  though  such 
human  traditions  were  the  best  and  most  esteemed  works  of 
Christianity,  which  they  are  not,  yet  to  say  they  are  necessary 
to  salvation,  or  give  God  satisfaction  for  our  sins,  and  so  pur- 
chase grace,  spoils  all,  and  makes  the  best  of  works  to  be 
utterly  rejected  of  God. 


222  Luther's  table-talk. 

The  like  saperstitioii  and  abomination  lay  in  those  works 
whidbi  they  csdl  opera  sttpererogaHomSf  that  is,  wotks  which 
they  had  in  overplus,  and  more  than  they,  the  £nars,  priests, 
and  nuns  themselyes  had  need  o^  so  sold  them  to  the  hdty. 

DTI. 

If' we  ooidd  bat  preserfe  the  catechism,  and  set  up  schools 
lor  posterity,  we  had  lived  well;  as  for  oeremooies,  they  might 
go  whiüier  they  would,  for  they  are  the  touch-powder,  giving 
occaEaLon  to  superstition;  people  tJiinking  they  are  necessary 

to  salvation  and  that  their  being  omitted  is  sin. 

DVII. 

The  popish  fasting  is  right  murder,  whereby  many  people 
have  been  destroyed,  observing  the  fasts  strictly,  and,  chiefly, 
by  eating  one  sort  of  food,  so  that  nature's  strength  thereby 
is  wholly  weakened. 

For  this  cause  Glerson  was  constrained  at  Paris  to  write  a 
book  of  **  Comfort  for  troubled  and  perplexed  Consciences,'' 
to  the  end  they  might  neither  be  discouraged  nor  despair. 
For  those  that  fast,  spoil  themselves  and  weaken  their 
strength.  Such  darkness  has  been  in  Popedom,  where  they 
neither  taught,  nor  intended  to  teach,  the  ten  commandments, 
the  creed,  and  the  Lord's  prayer. 

DVIII. 

There  are  two  sorts  of  holiness,  substantial  and  accidental; 
St.  Frauds  was  once  substantially  holy  by  his  faith  in  Jesus 
Christ,  but  afterwards  he  became  infatuated  with  the 
accidental  holiness  of  the  hood,  an  accessary  wholly  foreign  to 
holiness.  Ah,  Grod!  'tis  not  the  putting  on  this  or  that  article 
of  dress,  that  will  give  us  a  pass  to  heaven! 

DEC. 

Luther  received  tidings  from  Denmark,  that  the  king 
and  the  dnke  of  Holstein  had  ordered  a  fast,  to  be  observed 
three  days, — as  an  admonition  to  the  people  to  prayer  and 
peace;  whereupon  he  said:  it  is  a  very  upright  and  good 
course;  I  wish  all  other  kings  and  princes  did  the  like;  'tis 
the  most  external  humiliation,  and  when  we  add  thereunto 
the  inward  humility  of  the  heart,  'tis  exceeding  good 


OF  ANTICHRIST.  22$ 

DX. 

Popedom  stands  upon  the  mass  two  manner  of  ways;  first, 
spiritually,  holding  tiiat  the  mass  is  a  worshipping  of  God; 
seofwdlyy  corp^ntiUy,  being  maintained  and  preservod,  not  by 
divine  power,  but  by  human  and  temporal  princes. 

The  mass  is  the  papist's  rock,  both  spiritually  and  carnally; 
and  aow  it  is  fidlen  in  the  spirit,  and  in  due  time  God  will 
also  destroy  it  in  the  flesh. 

DXI. 

The  private  mass,  ^oe  the  time  of  Gregory,  now  above 
eight  hundred  years,  has  deceived  many  saints.  John  Huss 
was  taken  captive  by  that  deceitful  painted  stuff.  I  much 
wonder  how  God  drew  me  out  of  this  idolatry.  Three 
years  since  there  was  here  a  man  who  certified  me  that  in 
Asia  no  private  mass  was  celebrated.  I  am  assured  that  in 
Armenia,  Ethiopia,  India,  and  in  the  eountries  towards  the 
east,  there  are  many  Christians  to  this  day,  who  never  heard 
mass. 

The  mass  in  France  was  not  so  highly  esteemed  as  it  has 
been  in  Germany;  for  when  in  the  morning  one  had  heard 
mass,  he  cared  for  no  more,  how  many  soever  were  held,  but 
passed  by  them  without  showing  any  particular  regard.  When 
the  French  king  heard  mass,  he  always  gave  a  French  crown 
to  the  priest,  which  he  laid  upon  a  book  that  was  brought 
and  held  before  him. 

DXII. 

The  canon  of  the  mass  is  pieced  and  patched  up  out  of 
many  Hes.  The  Greeks  have  it  not.  Wh^i  I  was  in  Italy, 
I  saw  that  they  at  Milan  had  no  such  canon,  and  when  I 
offered  to  celebrate  mass  there,  they  said  to  me  :  iVof  sumus 
AmbroidanL  They  told  me  that  in  former  time  they  had 
been  at  debate  among  themselves,  wh^her  they  should  re- 
ceive into  their  church  the  book  of  Ambrose,  or  that  of  Gre- 
gory, and  to  that  end  prayed  God  by  some  miracle  to  decide 
for  them.  At  night,  they  laid  both  the  books  in  the  church; 
in  the  morning,  they  found  the  book  of  Ambrose  altogether 
whole  and  unmoved,  upon  the  high  altu:,  but  the  book  of 
Gregory  was  torn  all  in  pieces,  scattered  up  and  down  the 
church.     The  same  they  construed  thus:  Ambrose  should 


224  lutheb's  table-talk. 

remain  at  Milan  upon  the  alter^  Gregory  be  scattered  through 
the  whole  world. 

DXIII. 

The  ornaments  and  gay  apparel  used  in  Popedom,  in  cele- 
brating mass,  and  other  ceremonies,  were  partly  taken  out 
from  Moses,  and  partly  from  the  heathen.  For  as  the  priests 
saw  that  the  public  shows  and  plays,  held  in  the  market  places, 
drew  away  the  people,  who  took  delight  therein,  they  "were 
moved  to  institute  shows  and  plays  in  the  churches,  so  as  to 
draw  children  and  unlearned  people  to  church.  Such  are  the 
toys  they  exhibit  on  Easter-eve,  very  pleasing  and  acceptable, 
not  for  devotion's  sake,  but  to  delight  the  foolish  fancy. 

DXIV. 

When  I  was  a  young  friar  at  Erfurt,  and  had  to  go  out  into 
the  villages  for  puddings  and  cheeses,  I  once  came  to  a  little 
town  where  I  held  mass.  Now,  when  I  had  put  on  my  vest- 
ments and  trimmings,  and  approached  the  altar,  the  clerk  or 
sexton  of  the  church  began  merrily  to  strike  upon  the  lute 
the  Kirieleison,  whereat  I,  who  scarcely  could  forbear  laugh- 
ing, was  constrained  to  direct  and  tune  my  Gloria  in  excelsis, 
according  to  his  Kirieleison, 

DXV. 

The  Jews  held  their  offerings  ex  opere  operato;  when  a 
work  was  accomplished  only  externally,  they  thought  that 
thereby  sins  were  reconciled  and  satisfied,  whereas  all  their 
offerings  and  sacrifices  ought  to  have  been  signs  of  thanks- 
giving. 

Even  so  is  it  likewise  with  the  papists'  error  of  the  mass« 
whereby  the  mass-priest,  an  unlearned  ass,  afiects  to  give  full 
satisfaction  for  sins. 

DXVI. 

The  mass  ought  to  be  abolished,  chiefly  for  two  reasons. 
First,  because  natural  understanding  judges  that  it  is  a  dis- 
honest kind  of  trading  and  gain  to  celebrate  mass  for  two- 
pence, or  to  sell  it  for  three-half-pence.  Secondly,  because, 
according  to  the  spirit,  it  is  judged  to  be  an  abominable 
idolatry,  making  Christ  to  have  died  in  vain,  seeing  they 
pretend  thereby  to  make  full  satisfaction  for  sins  with  mere 
works.     These  two  abuses  are  altogether  inexcusable,  yet  all 


OF  ANTICHRIST.  22J^. 

universities  have  conspired  and  vowed  to  maintain  the  mass. 
We  can  never  agree  with  the  papists  as  to  this  point.  For  if 
thej  should  suffer  the  mass  to  be  abolished,  they  must  make 
fall  restitution  of  that  which,  with  their  lies  and  deceit,  thej 
have  got  and  stolen  from  emperors,  kings,  princes,  nobility, 
and  other  people. 

DXVII« 

Many  Italians  are  well  inclined  to  the  Protestant  religion, 
and  would  have  been  well  satisfied  therewith  had  I  not  touched 
the  mass,  to  reject  which  they  hold  to  be  an  abominable 
heresy«  Tliey  depend  thereon  so  surely,  that  they  think  he 
who  has  heard  mass  is  free  from  all  danger,  and  cannot  sin, 
whatsoever  he  take  in  hand,  and  that  no  evil  can  befal  him; 
hence  it  comes  to  pass,  that  after  hearing  mass,  many  sins 
and  murders  are  committed.  When  I  was  at  Borne,  there 
was  one  who  had  sought  his  enemy  two  whole  years,  to  be 
revenged  upon  him,  but  had  net  been  able  to  find  him  out; 
at  last,  he  spied  him  in  the  church,  where  he  himself  had 
heard  mass,  having  just  risen  from  before  the  altar;  he  forth- 
mth  stepped  to  him,  stabbed  him  to  death,  and  fied.  My 
book  on  the  abolition  of  the  mass  is  written  with  much 
vehemence  against  the  blasphemers,  but  it  is  not  for  those 
who  are  not  entering  upon  the  true  path,  who  have  just  be- 
come bom  to  the  new  life;  nor  should  these  be  offended 
thereat;  if,  twenty  years  ago,  any  one  had  presumed  to 
take  from  me  the  mass,  he  must  have  tugged  hard,  before  he 
got  it  from  me;  for  my  heart  hung  thereon,  and  I  adored  it; 
now,  God  be  praised,  I  am  of  another  mind,  and  am  fully 
assured,  that  the  foundation  and  ground  of  the  mass,  and  of 
Popedom,  is  nothing  but  imposture,  extortion,  and  idolatry. 

Dxvm 

Missa,  the  mass,  comes  of  the  Hebrew  word  Maosim,  that 
is,  a  collecting  of  alms,  a  stipend,  or  a  tax  for  the  sake  of 
priests,  or  other  people.  The  mass  has  devoured  infinite 
sums  of  money. 


99t'  LUTHSlt*S  TABLE-TAtK 


OF   PÜRGATORl 

OXIX. 

Augustin,  Ambrose,  and  Jerome  held  nothing  at  all  of  pnr* 
gatory.  Gregory,  being  in  th6  night-time  deceived  by  a 
vision,  taught  something  of  purgatory,  whereas  God  openly 
commanded  that  we  should  search  out  and  inquire  nothing  of 
spirits,  but  of  Moses  and  the  prophets. 
•  Therefore  we  must  not  admit  Gregory's  opinion  on  this 
point;  the  day  of  the  Lord  will  show  and  declare  the  same, 
when  it  will  be  revealed  by  fire. 

This  sentence,  ^'  And  their  works  do  follow  them,"  most 
not  be  understood  of  purgatory,  but  of  the  doctrine  of  good 
works,  or  of  godly  and  true  Christians,  and  of  heretics.  Arius, 
the  heretic,  has  had  his  judgment;  the  fire  of  faith  has  de- 
clared it.  For  the  last  day  will  discover  and  declare  all 
things. 

God  has,  in  his  word,  laid  before  us  two  ways;  one  which 
by  faith ^  leads  to  salvation^^-the  other,  by  unbelief  to  dam- 
nation. 

As  for  purgatory,  no  place  in  Scripture  makes  mention 
thereof,  neither  must  we  any  way  allow  it;  for  it  darkens 
and  undervalues  the  grace,  benefits,  and  merits  of  onr  blessed, 
sweet  Saviour  Christ  Jesus. 

.  The  bounds  of  purgatcny  extend  not  beyond  this  worid;  for 
here  in  this  life  the  upright,  good,  and  godly  Christians  are 
^v^ell  and  soundly  scoured  and  purged. 


OF    COUNCILS. 

The  pope  styles  himself  a  bishop  of  the  catholic*  church, 
which  title  he  never  dared  to  take  upon  him  before;  for  at 
the  time  when  the  council  of  Nicea  was  held,  then  there  was 
no  pope  at  all.  The  church  at  that  time  was  divided  into 
three  parts;  first,  of  Ethiopia;  second,  of  Syria,  to  which 
Antioch  belonged;  third,   of  Rome,  with  her  appertaining 


OP  COUNCILS.  22t 

gects.  In  tliis'  manner  they  fiwarmed  soon  after  the  apostles^ 
timey  and  instituted  three  scnts  of  councils;  first,  a  general, 
second,  a  provincial»  third,  an  episcopal,  a  council  being  to  be 
held  in  every  bishopric. 

DXXt. 

Sincö  the  time  of  the  apostles,  threescore  general  and  pro- 
vincial councils  have  been  held,  among  which  only  four  ard 
especially  worthy  of  praise;  two,  those  of  Nicea  and  Constan- 
tinople, maintained  and  defended  the  Trinity  and  the  god* 
head  of  Christ;  the  other  two,  those  of  Ephesus  and 
Chalcedon,  maintained  Christ's  humanity.  In  the  council  of 
Nicea  nothing  is  writtdD  or  mentioned  of  any  pope  or  bishop 
of  Home,  as  being  there;  only  one  bishop  from  the  west, 
Ozius,  bishop  of  Cordova,  was  present.  The  other  bishops 
came  from  the  churches  in  the  east,  Greece,  Asia  Minor, 
Egypt,  Africa,  kc. 

Ah,  Lord  €rod!  what  are  councils  and  conventions  bn^ 
grasping  and  vanity,  wherein  men  dispute  about  titles,  honours, 
precedence,  and  other  fopperies?  Let  us  consider  what  has 
been  done  by  these  councils  in  three  hundred  years;  nothing 
bnt  what  concerns  externals  and  ceremonies;  nothing  at  s^ 
touching  true  divine  doctrine,  the  upright  worshipping  of 
God,  or  faith. 

Dxxir. 

In  January,  1539,  a  book  was  sent  to  Luther,  intituled^ 
Über  Conciliorum^  a  large  and  carefully  arranged  collection^ 
After  reading  it  he  said:  this  book  will  maintain  and  defend 
the  pope,  whereas  in  his  owii  decrees,  innumerable  canons  are 
against  him  and  tliis  book.  And  besides,  councils  have  no 
power  to  make  and  ordain  laws  and  ordinances  in  the  church, 
what  is  to  be  taught  and  to  be  believed,  or  concerning  good 
works;  for  all  this  has  been  already  taught  and  confirmed.' 
Councils  have  power  to  make  ordinances  only  concerning 
external  things,  customs,  and  ceremonies;  and  this  no  further 
than  as  concerns  persons,  places,  and  times.  Wlien  these 
cease,  such  ordinances  also  cease. 

The  Romish  laws  are  now  dead  and  gone,  by  reason  Rome 
is  dead  and  gone:  it  is  now  another  place.  In  like  man- 
der,  the  decrees  and  ordinances  of  councils  are  now  no  longer 
vaild,  because  their  days  have  gone  by.  As  St.  Paul  says: 
•••Why,  as  though  living*  in  the  world,  are  ye  subject  to  ordi- 

q2 


228  luthek's  table-talk. 

nances?  (toach  not,  taste  not,  handle  not,  which  all  are  to 
perish  with  the  using)  after  the  commandments  of  men? 
which  things  have  indeed  a  show  of  wisdom  in  will-worship 
and  humility,  and  neglecting  of  the  bodj,  not  in  anj  honour 
to  the  satisfying  of  the  flesh,'* 

Did  not  decrees  and  statutes,  like  persons,  times,  and  places, 
change  and  cease,  the  doctrine  would  of  a  mortal  creature 
make  an  immortal;  and,  indeed,  thej  name  the  pope  an  earthly 
god,  fitly  enough,  for  all  his  laws,  decrees,  and  ordinances, 
savour  of  terrestrial,  not  of  celestial  things 

DXXIII. 

When  God's  "Word  is  by  the  Fathers  expounded,  construed, 
and  glossed,  then,  in  my  judgment,  it  is  even  as  when  one 
strains  milk  through  a  coal-sack,  which  must  needs  spoil  and 
make  the  milk  black;  God's  Word  of  itself  is  pure,  clean, 
bright,  and  clear;  but,  through  the  doctrines,  books,  and 
writings  of  the  Fathers,  it  is  darkened,  falsified,  and  spoiled. 

DXXIV. 

The  council  of  Nicea,  held  after  the  apostles'  time,  was  the 
very  best  and  purest;  but,  by  and  bye,  in  the  time  of  the 
emperor  Constantine,  it  was  weakened  by  the  Arians;  for  at 
that  time,  out  of  dissembling  hearts,  they  craftily  suli^cribed 
that  they  concurred  in  one  opinion  with  the  true  and  upright 
catholic  teachers,  which  in  truth  was  not  so;  whereof  ensued 
a  great  dissension. 

DXXV. 

The  papists  go  craftily  about  endeavouring  to  suppress  us;, 
they  intend  such  a  reformation  should  be  made,  as  will  in 
noway  suit  us  to  adopt;  if,  for  the  sake  of  outward  peace,  we 
enter  into  accord  with  the  papists,  we  should  make  the  pure 
doctrine  of  our  church  suspected.  Oh  no;  no  such  agreements 
for  me.  If  the  emperor  Charles  would  appoint  a  national 
council,  then  there  were  some  hope;  but  he  will  not  go  on  : 
the  papists  will  not  yield,  but  will  sit  alone  therein,  and  have 
full  power  to  determine  and  conclude.  By  my  advice,  if  it  so 
fall  out,  we  will  all  arise  and  leave  them  sitting  alone;  for 
the  pope  shall  have  no  authority  or  power  over  us  and  our 
doctrine.  We  need  no  council  for  the  sake  of  Grod's  Word, 
ior  that  is  sure  enough.    We  can  well  appoint  and  order  fiuit* 


OF   COUNCILS,  229 

ings  and  such  like  things  without  a  council,  and  without 
ensnaring  the  consciences,  which  shall  be  at  liberty,  and  not 
troubled  or  tied  therewith.  Christ  did  not  institute  and  com- 
mand fastings  with  laws,  but  says:  *^  When  the  bridegroom 
«hall  be  taken  from  them,  then  they  shall  fast.*'  Also  he  says: 
"  Gk),  sell  all  that  thou  hast."  Fasting  will  follow  thereupon. 
The  Italians  are  so  stiff-necked  and  proud,  they  will  not  be 
reformed  by  the  Grermans,  no,  not  though  they  be  convinced 
with  the  clear  truth  of  G<)d's  Word.  I  have  often  thought 
with  myself,  how  we  might  by  a  council,  in  some  measure, 
come  to  an  agreement  between  us,  but  I  see  no  means  can  be 
found.  For  if  the  pope  should  acknowledge  he  had  failed 
but  in  the  least  article,  and  should  admit,  in  a  council,  his 
gross  errors,  then  he  would  lose  his  authority  and  power;  for 
he  brags  that  he  is  the  church's  head,  to  whom  all  the  mem- 
bers must  yield  obedience;  hence  the  complaint  in  the  council 
at  Constance,  and  hence  that  council's  setting  itself  over  and 
above  the  pope,  and  deposing  him.  If  the  papistis  should  give 
place  to  us,  and  yield  in  the  least  aiiide,  then  the  hoops  in  the 
garland  were  quite  broken  asunder,  and  all  the  world  would 
cry  out:  Has  it  not  been  constantly  affirmed  that  the  pope  is 
the  head  of  the  church  and  cannot  err?  How  then  comes  ha 
now  to  acknowledge  his  errors? 

DXXVI. 

In  a  council  ought  to  be  two  manner  of  voices;  the  first, 
the  vox  consuUiva  vel  deliberativa,  that  is,  when  they  consult 
and  discourse  concerning  affairs,  open  to  kings,  princes,  and 
doctors,  for  each  one  to  deliver  his  opinion.  The  second  they 
call  decisiva  vox,  a  deciding  voice,  when  they  conclude  what 
is  to  be  believed  and  done;  which  voice  the  pope  and  his  car- 
dinals have  usurped;  for  they  decide  and  conclude  what  they 
will  and  please. 

DXXVII. 

A  council  should  be  a  purgatory,  to  purge,  cleanse,  and 
reform  the  church;  and  when  new  errors  and  heresies  break 
and  press  in,  to  confirm,  strengthen,  and  preserve  pure  doctrine, 
and  resist,  hinder,  and  quench  new  fires,  and  condemn  false 
doctrine.  But  the  pope  would  have  a  council  to  be  one 
assembly,  wherein  he  daily  might  make  new  decrees,  orders 
and  statutes,  touching  good  works. 


230  lutheb's  table-talk. 

DXXVIII. 

The  imperial  diet  held  at  Augsburg,  1530,  is  worthy  of  ali 
praise;  for  then  and  thence  came  the  gospel  among  the  people 
in  other  countries,  contrarj  to  the  will  and  expectation  both  of 
emperor  and  pope.   God  appointed  the  imperial  diet  at  Augs- 
Jburg,  to  the  end  the  gospel  should  be  spread  further  abroad 
and  planted.     They  over-climbed  themselves  at  Augsburg, 
for  the  papists  openly  approved  there  of  our  doctrine.  Before 
that  diet  was  held,  the  papists  had  made  the  emperor  believe, 
that  our  doctrine  was  altogether  frividous;  and  that  when  he 
isame  to  the  diet,  he  should  see  them  put  us  all  to  silence,  so  that 
none  of  us  should  be  able  to  speak  a  word  in  the  defence  of  our 
religion;  but  it  fell  out  far  otherwise;  for  we  openly  and 
freely  confessed  the  gospel  before  the  emperor  and  the  whole 
empire,  and  confounded  our  adversaries  in  the  highest  d^ree. 
The  emperor  discriminated  understandingly  and  discreetly, 
and  carried  himself  priocely  in  this  cause  of  religion;  he 
found  us  far  otherwise  than  the  papists  had  informed  him; 
and  that  we  were  not  imgodly  pec^le,  leading  most  wicked 
and  detestable  lives,  and  teaching  against  the  first  and  second 
tables  of  the  ten  commandments  of  God«    For  this  cause  the 
emperor  sent  our  confession  and  apok^  to  all  the  uoiver- 
sities;  his  council  also  delivered  their  opinions,  and  said:  *'If 
the  doptrines  of  these  men  be  against  the  holy  Christian  faith, 
then  his  imperial  majesty  should  suppress  it  with  all  his 
power.    But  if  it  be  only  against  ceremonies  and  abuses,  as  it 
appears  to  be,  then  it  should  be  referred  to  the  consideration 
and  judgment  of  learned  people,  or  good  and  wise  counsel. 

O!  God's  word  is  powerful;  the  more  it  is  persecuted,  the 
more  and  further  it  spreads  itself  abroad.  I  would  fain  thu 
papist  confutation  might  appear  to  the  world;  for  I  would 
set  upon  that  old  torn  and  tattered  skin,  and  so  baste  it,  tbac 
the  stitches  thereof  should  fly  about;  but  they  shun  the 
light.  This  time  twelvemonth  no  man  would  have  given  u 
farthing  for  the  protestants,  so  sure  the  ungodly  papists  were 
of  us.  For  when  my  most  gracious  lord  and  master,  the 
prince  elector  of  Saxony,  came  before  other  princes  to  the 
diet,  the  papists  marvelled  much  thereat,  for  they  verily 
believed  he  would  not  have  appeared,  because,  as  they 
imagined,  his  cause  was  too  bad  and  foul  to  be  brought  before 
the  light.    But  what  fell  out?  even  this,  that  in  their  greatest 


OF   COÜNCU^  231 

gecantj  thej  were  overwhelmed  with  the  utmost  Tear  mi 
«ffiright,  because  the  prince  elector,  like  an  upright  prince, 
appeared  so  early  at  Augsbnrg,  The  popish  princes  swiMj 
posted  away  to  Inspruck,  where  they  held  serious  council 
with  prince  George,  and  the  marquis  of  Baden,  all  of  them 
wondering  what  the  prince  elector's  so  early  approach  to  the 
diet  should  mean,  and  the  emperor  himself  w«9  astonished, 
and  doubted  whether  he  could  come  and  go  in  safety;  where- 
upon the  princes  were  constrained  to  promise  that  they  would 
stand,  body,  goods,  and  blood  by  the  emperor,  one  offering  to 
maintain  6000  horse,  another  so  many  thousands  of  foot 
soldiers,  &c.,  to  the  end  his  majesty  might  be  the  better 
secured.  Then  was  a  wonder  among  wonders  to-be  seen,  in 
that  God  struck  with  fear  and  cowardliness  the  enraiies  oi 
the  truth.  And  although  at  that  time  the  prince  elector  ot 
Saxony  was  alone,  and  but  only  the  hundredth  sheep,  the 
others  being  ninety  and  nine,  yet  it  so  feU  out,  that  they  all 
trembled  and  were  afraid.  When  they  came  to  the  point, 
and  began  to  take  the  business  in  hand,  there  appeared  but  ä 
very  small  heap  that  stood  by  G^*s  Word.  But,  that  small 
heap,  brought  with  us  a  strong  and  mighty  King,  a  King 
above  aU  emperors  and  kings,  namely,  Christ  Jesus,  the 
powerful  Word  of  God.  Then  all  the  papists  cried  out,  and 
said:  Oh^  it  is  insufferable,  that  so  small  and  mean  a  heap 
should  set  themselves  against  the  imperial  power.  But  the 
Lord  of  Hosts  frustrates  the  councils  of  princes.  Pilate  had 
power  to  put  our  blessed  Saviour  to  death,  but  willingly  he 
would  not.  ,  Annas  and  Caiaphas  willingly  would  have  done 
it,  but  could  not. 

The  emperor,  for  his  own  part,  is  good  and  honest;  but 
the  popish  bishops  and  cardinals  are  undoubted  knaves.  And 
forasmuch  as  the  emperor  now  refuses  to  bathe  his  hands  in 
innocent  blood,  the  fcantic  princ^  bestir  themselves,  and 
scorn  and  contemn  the  good  emperor  in  the  highest  degree. 
The  pope  also  for  anger  is  ready  to  burst  in  pieces,  be- 
cause the  diet  should  be  dissolved  without  shedding  ot 
blood;  therefore  he  sends  the  sword  to  the  duke  of  Bavaria, 
intending  to  take  the  crown  from  the  emperor's  head,  and  set 
it  upon  the  head  of  Bavaria;  but  he  shall  not  accomplish  it. 
In  this  manner  ordered  God  the  business,  that  kings,  princes, 
yea,  and  the  pope  himself,  fell  from  the  emperorj  and  we 


282  LUTHES'S  TABLE*TALK 

joined  him,  which  was  a  great  wonder  of  Grod's  proyidenoe» 
in  that  he  whom  the  devil  intended  to  use  against  us^  Grod 
takes,  and  uses  for  us.     O  wonder  above  all  wonders! 


OP  THE  FATHERS  OF  THE  CHURCH. 

DXXIX. 

I  WILL  not  presume  to  criticise  too  closely  the  writing»  of 
the  Fathers,  seeing  thej  are  received  of  the  church,  and  have 
great  applause,  for  then  I  should  be  held  an  apostate;  but 
whoso  reads  Chrysostom,  will  find  he  digresses  from  the  chiei 
points,  and  proceeds  to  other  matters^  saying  nothing,  or  very 
little,  of  that  which  pertuns  to  the  business.  When  I  was 
expounding  the  Epistle  to  the  Hebrews,  and  turned  to  what 
Chrysostom  had  written  thereupon,  I  found  nothing  to  the 
purpose;  yet  I  believe  that  he  at  that  time,  as  being  the 
chief  rhetorician,  had  many  hearers,  though  he  taught  with- 
out profit;  for  the  chief  office  of  a  preacher  is  to  teach 
uprightly,  and  diligently  to  look  to  the  chief  points  and 
grounds  whereon  he  stands,  and  so  instruct  and  teach  the 
hearers,  that  they  understand  aright^  and  may  be  able  to  say: 
this  is  well  taught.  When  this  is  done,  he  may  avail  himfleJf 
of  rhetoric  to  adorn  his  subject  and  admonish  the  people, 

DXXX. 

Behold  what  great  darkness  is  in  the  books  of  the  Fathers 
concerning  faith;  yet  if  the  article  of  justification  be  darkened, 
it  is  impossible  to  smother  the  grossest  errors  of  mankind. 
St.  Jerome,  indeed,  wrote  upon  Matthew,  upon  the  Epistles 
to  Galatians  and  Titus;  but,  alas!  very  coldly«  Ambrose 
wrote  six  books  upon  the  first  book  of  Moses,  but  they  are 
very  poor.  Augustin  wrote  nothing  to  the  purpose  con- 
eerning  faith;  for  he  was  first  roused  up  and  made  a  man  by 
the  Pelagians,  in  striving  against  them»  I  can  find  no 
exposition  upon  the  Epistles  to  the  Romans  and  GaladanSy 
wherein  anything  is  taught  pure  and  aright.  O  what  a 
happy  time  have  we  now,  in  regard  to  the  purity  of  the 
doctrine;  but  alas!  wo  little  esteem  it»    After  the  Fathers 


OF  TBE  BOOKS  OF  THE  FATHERS.  233 

came  the  pope»  and  with  his  mischievoas  traditions  and  human 
ordinances»  like  a  breaking  water-cloud  and  deluge,  overflowed 
the  church,  snared  consciences,  touching  eating  of  meat,  friars' 
hoods,  masses,  &c.,  so  that  daily  he  brought  abominable  errors 
into  the  church  of  Christ;  and  to  serve  his  own  turn,  took 
hold  on  St  Augustin's  sentence,  where  he  says,  EvangeUo  non 
crederem,  &c.  The  asses  could  not  see  what  occasioned 
Augustin  to  utter  that  sentence,  whereas  he  spoke  it  against 
the  Manicheans,  as  much  as  to  say:  I  believe  you  not,  for  ye 
are  damned  heretics,  but  I  believe  and  hold  with  the  churcli, 
the  spouse  of  Christy  which  cannot  err. 

DXXXI. 

Epiphanius  compiled  a  history  of  the  church  long  before 
Jerome;  his  writings  are  good  and  profitable,  and,  if  sepa- 
rated from  dissentious  arguments,  worth  printing. 

nxxxii. 

I  much  like  the  hymns  and  spiritual  songs  of  Prudentius; 
he  was  the  best  of  the  Christian  poets;  if  he  had  lived  in  the 
time  of  Virgil,  he  would  have  been  extolled  above  Horace. 
I  wish  the  verses  of  Prudentius  were  read  in  schools,  but 
schools  are  now  become  heathenish,  and  the  Holy  Scripture 
is  banished  from  them,  and  sophisticated  through  philosophy« 

DXXXIII. 

We  must  read  the  Fathers  cautiously,  and  lay  them  in  the 
gold  balance,  for  they  often  stumbled  and  went  astray,  and 
mingled  in  their  books  many  monkish  things.  Augustin  had 
more  work  and  labour  to  wind  himself  out  of  the  Fathers' 
writings,  than  he  had  with  the  heretics.  Gregory  expounds 
the  five  pounds  mentioned  in  the  gospel,  which  the  husband- 
man gave  to  his  servants  to  put  to  use,  to  be  the  five  senses, 
which  the  beasts  also  possess.  The  two  pounds,  he  construes 
to  be  the  reason  and  understanding. 

DXXXIV. 

The  more  I  read  the  books  of  the  Fathers,  the  more  I  find 
myself  ofiended;  for  they  were  but  men,  and,  to  speak  the 
truth,  with  all  their  repute  and  authority,  undervdued  the 
books  and  writings  of  the  sacred  apostles  of  Christ  The 
papists  were  not  ashamed  to  say»  What  is  the  Scripture?  WQ 


234  luthsr's  table-talk. 

must  read  the  holy  fathers  and  teachers,  for  they  drew  and 
sucked  the  honey  oat  of  the  Scriptare.  As  if  God's  Wml 
were  to  be  understood  and  oooceived  by  none  but  by  them- 
selves, whereas  the  heavenly  Father  says:  ^'Him  shall  ye 
hear,"  who  in  the  gospel  taught  most  plainly  in  paraUes  and 
similitudes. 

DXXXV. 

Augustin  was  the  ablest  and  purest  of  all  the  doctors,  bat 
be  could  not  of  lumself  bring  back  things  to  their  original 
condition,  and  he  often  complains  that  the  bishops,  with 
their  traditions  and  ordinances,  troubled  the  church  more 
than  did  the  Jews  with  their  laws. 

DXXXVI. 

Faithful  Christians  should  heed  only  the  embassy  <^  our 
blessed  Saviour  Christ,  and  what  he  says.  All  they  who 
alter  and  construe  the  gospel  through  human  authority, 
power,  and  repute,  act  very  unchristianlike  and  against  God. 
No  temporal  potentate  allows  his  ambassador  to  exceed  his 
instructions,  not  in  one  word;  yet  we,  in  this  celestial  and 
divine  embassage  and  legation,  will  be  so  presumptoous  as  to 
add  and  diminish  to  and  from  our  heavenly  instructions^ 
according  to  our  own  vain  conceits  and  self-wüL 

DXXXYU. 

I  am  persuaded  that  if  at  this  time,  St.  Peter,  in  person, 
should  preach  all  the  articles  of  Holy  Scripture,  and  only 
deny  the  pope's  authority,  power,  and  primacy,  and  say,  that 
the  pope  is  not  the  head  of  all  Christendom,  they  woold 
cause  him  to  be  hanged.  Yea,  if  Christ  himself  were  again 
on  earth,  and  should  preach,  without  all  doubt  the  pope 
would  crucify  him  again.  Therefore  let  us  expect  the  same 
treatment;  but  better  is  it  to  build  upon  Christ,  than  upon 
the  pope.  If,  from  my  heart,  I  did  not  believe  that  after 
this  life  there  were  another,  then  I  would  sing  another 
song,  and  lay  .the  burthen  on  another's  neck. 

Dxxxvin. 

Lyra's  Commentaries  upon  the  Bible  are  worthy  of  all 
praise.  I  will  order  them  diligently  to  be  read,  for  they  are 
exceeding  good,  especially  on  the  historical  part  of  the  Old 


OF   TUB   BOOKS   OF   THE   FATHERS  2S5 

Testament.  Lyra  is  veiy  profitable  to  him  that  is  well 
Tersed  in  the  New  Testament.  The  commeatarics  of  Paulas 
and  Simig^rus  are  yerj  eold;  thej  maj  well  be  omitted  and 
left  oot,  S  Ljra  should  be  reprinted. 

DXXXIX. 

Jerome  should  not  be  number^  among  the  teachers  of  the 
church,  for  he  was  a  heiwtic;  yet  I  believe  that  he  is  saved 
through  faith  in  Christ.  He  speaks  not  of  Christy  but 
merely  carries  his  name  in  his  mouth. 

.DXL. 

The  Terminists,  atnong  whom  I  was,  are  sectaries  in 
the  high  schools;  they  oppose  the  Thomists,  the  Scotists,  and 
the  Albertists;  they  are  also  called  Oocamists,  from  Occam, 
thdr  founder.  They  are  of  the  newest  sect>  and  are  now 
strongest  in  Paris. 

The  question  with  them  was,  whether  the  word  ku?Manitas 
means  a  general  humanity,  residing  in  every  human  creature, 
as  Thomas  and  others  hold.  The  Occamists  and  Terminists 
say:  It  is  not  in  general,  but  it  is  spoken  in  particular  of 
every  human  creature;  as  a  picture  of  a  human  creature 
signifies  every  human  creature. 

They  are  called  Terminists,  because  they  speak  of  a  thing 
in  its  own  proper  words,  and  do  not  apply  them  after  a 
strange  sort.  With  a  carpenter  we  must  speak  in  his  termS) 
and  with  such  words  as  are  used  in  his  craft,  as  a  chisel,  an 
axe.  .  Even  so  we  must  let  the  words  of  Christ  remain,  and 
speak  of  the  sacraments  in  stds  termims,  with  such  words  as 
Christ  used  and  spake;  as  "Do  this,"  must  not  be  turned 
into  "  Ofier  this:"  and  the  word  corpus  must  not  signify  bo tli 
kinds,  as  the  papists  tear  and  torment  the  words,  and  wilfully 
wrest  them  against  the  clear  text. 

nxu. 

The  master  of  sentences,  Peter  Lombard,  was  a  very  dili- 
gent man,  and  of  a  high  understanding;  he  wrote  many 
excellent  things.  If  he  had  wholly  given  himself  to  the 
Holy  Scriptures,  he  had  been  indeed  a  great  and  a  leading 
doctor  of  the  church:  but  he  introduced  into  his  books  un- 
profitable questions,  sophisticating  and  mingling  all  together. 
The  school  divines  were  fine  and  delicate  wits,  but  they  lived 


^36  Luther's  table-talk, 

not  in  such  times  as  we.  They  got  so  far  that  they  tanght 
mankind  were  not  complete,  pure,  or  sound,  but  wounded  in 
part,  yet  they  said  people  by  their  own  power,  without  grace, 
could  fulfil  the  law;  though  when  they  had  obtained  grace, 
they  were  able  more  easily  to  accomplish  the  law,  of  their 
own  proper  power. 

Such  and  the  like  horrible  things  they  taught;  but  they 
neither  saw  nor  felt  Adam's  fall,  nor  that  the  law  of  GtcmI  is 
a  spiritual  law,  requiring  a  complete  and  full  obedience 
inwardly  and  outwardly,  both  in  body  and  soul. 

DXLIT. 

Gabriel  Biel  wrote  a  book  upon  the  canon  in  the  mass, 
which  at  that  time  I  held  for  the  best;  my  heart  bled  when 
I  read  it.  I  still  keep  those  books  which  tormented  me. 
Scotus  wrote  very  well  upon  the  Magister  sententiarum^  and 
diligently  essayed  to  teach  upon  those  matters.  Occam  was 
an  able  and  sensible  man. 


OF  THE  PATRIARCHS  AND  PROPHETS. 

DXLIII. 

David's  fall  was  very  offensive,  for  the  holy  man  fell  into 
adultery,  murder,  and  despising  of  God.  He  was  afterwards 
visited  and  punished  by  God  in  such  sort,  that  the  whole 
nation  forsook  him.  His  counsellors — ^^ea,  his  best  beloved 
son,  conspired  and  made  a  league  against  him,  who  before 
had  such  high  fortune,  and  was  held  in  such  esteem. 

On  account  of  these  offences,  the  ungodly,  doubtless, 
boasted,  and  said:  "Where  is  the  king  now?  where  is  now 
his  God?  what  has  become  of  his  good  fortune  and  pro- 
sperity?" For  no  doubt  there  were  many  kings  more  pow^ul 
than  David;  as  the  king  of  the  Moabites,  whom  Isaiah  calls 
a  three-yeared  cow;  that  is,  strong,  powerful,  and  fat. 

It  has  always  been  so  in  the  world — that  it  has  gone  evil 
with  the  godly,  and  well  with  the  ungodly;  of  this  complaint 
is  made  in  many  Psalms.  We  see  at  this  day,  that  the 
popish  bishops  and  ungodly  princes  live  in  great  honour, 


OF   TUE   PATRIARCHS   AND   PROPHETS.  23T 

wealth,  and  power,  while  good  and  God-fearing  people  are  in- 
poyert7,  disgrace,  and  trouble. 

The  Greek  tragedies  are  not  to  be  compared  with  the  his- 
tory of  David. 

DXLIV. 

AH  kings,  princes,  rulers,  and  ministers,  sin  of  necessity, 
and  therefore  have  special  need  of  the  remission  of  sins.  I 
am  persuaded  that  Ahab  was  saved,  inasmuch  as  God  said  to 
the  prophet:  '^  Seest  thou  not  how  Ahab  boweth  himself 
before  me?'*  For  to  whom  God  affords  speech,  that  is,  his 
word  and  promise,  with  him  it  stands  welL  Therefore, 
doubtless,  he  was  saved,  notwithstanding  the  Scriptures 
witness  against  him,  even  to  his  death.  He  believed  the 
promise  of  the  Messiah,  and  so  at  his  death  got  hold  of  the 
forgiveness  of  sins.  In  like  manner  I  am  persuaded  also  of  all 
those  of  whom  the  Scripture  says:  ^'  And  he  slept  with  his 
fathers,"  that  they  are  all  in  heaven.  For  this  word,  slept, 
shows  some  good  in  the  Scriptures.  But  of  whom  it  is 
written:  They  were  made  away  and  slain  by  the  enemieF> 
or  were  devoured  and  torn  in  pieces  by  wild  beasts,  I  am 
persuaded  they  are  lost  and  damned. 

DXLV. 

Although  God  charged  David  to  build  the  temple,  he 
could  not  perform  it,  because  he  had  shed  much  blood,  and 
had  carried  the  sword;  not  that  he  did  wrong  therein,  but 
that  he  could  not  be  tlie  figui*e  or  type  of  Christ,  who  must 
have  a  peaceable  kingdom,  without  shedding  of  blood.  But 
Solomon  was  to  accomplish  it,  who  is  called  peaceable,  through 
which  Christ's  kingdom  was  signified. 

DXLVI. 

It  is  with  us,  as  it  was  in  the  time  of  Judas  Maccabseus, 
who  defended  his  people,  and  yet  was  not  able  to  suppress 
the  enemies  who  possessed  the  government;  while  his  own 
people  were  unthankful,  and  wrought  him  great  mischief; 
these  two  oppressions  make  one  weary« 

The  legends  of  the  patriftrchs  far  excelled  the  holiness  of 
all  the  saints;  for  they  went  on  in  simple  obedience  towards 
God,  in  the  works  of  their  vocation.  They  performed  sach 
things  as  came  to  their  hand,  according  to  God's  command, 


238  Luther's  table-talk. 

without  resp^t;  therefore  Sara.  Al»:ahaiD's  wife,  excels  all 
other  women. 

DXLvn 

Philip  Melancthon  demanded  of  Luther:  how  it  was,  that 
though  David  was  instituted  and  ordained  a  king  immediately 
of  God,  yet  he  had  many  tribulations  and  ph^ues,  as  his 
psalms  show?  Luther  said:  David  was  not  acquainted  with 
many  good  days:  he  was  plagued  by  the  ungodly  and  ^se 
teachers,  he  saw  that  his  people  banded  against  him.  he  en- 
dured and  suffered  many  insurrections  and  tumults,  i^ich 
taught  him  his  lesson  to  pray.  When  he  was  without  tribu- 
lation, he  grew  giddy-heäided  and  secure,  as  we  see  in  his 
adultery,  and  his  murder  of  Uriah. 

Ah,  Lord  God!  how  is  it  thou  snfferest  such  great  people  to 
fall?  This  David  had  six  wives,  who  doubtless  were  wise 
and  understanding  women;  as  was  the  wise  Abigail;  if  they 
were  all  such,  he  was  furnished  with  surpassing  wives.  More- 
over, he  had  ten  concubines;  yet,  notwithstanding,  he  was 
an  adulterer. 

DXLVUI. 

Job  had  many  tribulations;  he  was  also  plagued  of  his  own 
friends,  who  fiercely  assaulted  him.  The  text  says,  that  his 
friends  fell  upon  him,  and  were  full  of  wrath  against  him; 
they  tormented  him  thoroughly,  but  he  held  his  peaoe,  suf- 
fered them  to  talk  their  talk,  as  if  he  should  say,  yon  know 
not  what  you  prate  about  Job  is  an  example  of  G^'s  good- 
ness and  mercy;  for  how  upright  imd  holy  soever  he  was,  yet 
he  sorely  fell  into  temptation;  but  he  was  not  forsaken,  he 
was  agaip  delivered  and  redeemed  through  God's  grace  and 
mercy. 

BXLIX. 

Melancthon  discoursing  with  Luther  touching  the  prophets, 
^bo  continually  boast  thus:  '^  Thus  saith  the  Lord,"  asked 
whether  God  in  person  spoke  with  them  or  na  Luther  replied: 
They  were  very  holy,  spiritual  people,  who  seriously  con- 
templated upon  holy  and  divine  things;  therefore  God  spake 
with  them  in  their  eonsciences,  which  the  prophets  held  m 
«ore  and  certain  revelations. 


OF    THE   PATRIARCHS   AND   PROPHETS.  239 

We  read  in  the  books  of  tbe  Jews  that  Isaiah  was  slain  hy 
king  Ahaz,  because  he  said:  '^  I  saw  the  Lord  sitting  upon  a 
throne,''  &c.  Doubtless,  Ahaz  said  unto  him:  Thou  wretch! 
how  darest  thou  presume  to  say,  "  Thou  hast-  seen  the  Lord?** 
whereas  Gcodsaid  to  Moses,  ^*  Shall  a  man  see  me,  and  live?** 
Thou  art  an  insane  heretic;  thou  blasphemest  God;  thou  art 
worthy  of  death;  take  him  away.  And  many  think  it  quite 
iust  that  Isaiah  was  slain  for  this,  not  enduring  that  any 
man  should  say  he  had  done  or  seen  greater  things  than 
Moses. 

DL« 

The  history  of  Elijah  is  awful,  and  almost  incredible.  It 
was  a  fierce  anger  indeed,  that  so  holy  a  man  should  pray 
it  might  not  rain;  but  he  saw  that  the  teachers  were  slain, 
and  &at  good  and  Grod-fearing  people  were  hunted  down,  and 
persecuted.  Therefore  he  prayed  against  those  upon  whom, 
with  words  and  preaching,  he  could  not  prcYail. 

DLI« 

The  majesty  of  the  prophet  Jonah  is  surpassing.  He  has 
but  four  chapters,  and  yet  he  moved  therewith  the  whole 
kingdom,  so  that  in  his  weakness,  he  was  justly  a  figure  and 
a  sign  of  the  Lord  Christ.  Indeed,  it  is  surprising,  that  Christ 
^ould  recur  to  this  but  in  four  words.  Moses  likewise,  in 
few  words  describes  the  creation,  the  history  of  Abraham,  and 
other  great  mysteries;  but  he  spends  much  time  in  describing 
the  tent,  the  external  sacrifices,  the  kidneys  and  so  on ;  the 
reason  is,  he  saw  that  the  world  greatly-  esteemed  outward 
things,  which  they  beheld  with  their  carnal  eyes,  but  that 
whiäi  was  spiritual,  they  soon  forgot. 

The  history  of  the  prophet  Jonah  is  almost  incredible, 
sounding  more  strange  than  any  poet's  fable;  if  it  were  not 
in  the  Bible,  I  should  take  it  for  a  lie;  for  consider,  how  for 
the  space  of  three  days  he  was  in  the  great  belly  of  tJie  whale, 
whereas  in  three  hours  be  might  have  been  digested  and. 
changed  into  the  nature,  flesh  and  blood  of  that  monster;  may 
not  this  be  said,  to  live  in  the  midst  of  death?  In  compari- 
son of  this  miracle»  the  wonderful  passage  through  the  Bed  Sea 
was  nothing 


240  lutheb's  TABL£-TALK. 

But  what  appears  more  strange  is,  that  after  he  was  deli- 
veredy  he  began  to  be  angry,  and  to  expostulate  with  the 
gracious  God,  touching  a  sniall  matter  not  worth  a  straw.  It  is 
a  great  mystery.  I  am  ashamed  of  my  exposition  upon  this 
prophet,  in  that  I  so  weakly  touch  the  main  point  of  this 
w;onderful  miracle* 

DLII. 

The  harsh  and  sharp  words  of  the  prophets  go  to  the  heart, 
yet  when  they  say:  "  Jerusalem  shall  fall,  and  be  destroyed," 
the  Jews  held  such  preaching  merely  heretical,  and  would 
not  endure  it. 

Even  so  say  I:  the  Bomish  church  shall  fall,  and  be 
destroyed;  but  the  papists  will  neither  believe  nor  endure  it; 
it  is  impossible,  say  they,  for  it  is  written  in  the  article:  ^'  I 
belieye  in  the  holy  Christian  church."  Many  kings  were 
destroyed  before  Jerusalem,  as  Sennacherib,  &&;  when 
the  prophet  Jeremiah  said :  ^^  Jerusalem  shall  be  de- 
stroyed," which  he  spake  through  the  Holy  Ghost,  so  it  fell 
out. 

If  the  pope  could  bring  against  me  only  one  such  argument 
as  the  Jews  had  against  Jeremiah  and  other  prophets,  it 
were  not  possible  for  me  to  subsist.  But  the  pope  disputes 
with  me,  not  according  to  justice  and  equity,  but  with  the 
sword  and  his  power.  He  uses  no  written  law,  but  club  law. 
If  I  had  no  other  argument  against  the  pope  than  defacto^  I 
would  instantly  hang  myself;  but  my  dispute  hjus, 

DLIII. 

An  upright  Christian  is  like  unto  Jonah,  who  was  cast 
into  the  sea,  that  is,  into  hell.  He  beheld  the  mouth  of  the 
monster  gaping  to  devour  him,  and  lay  three  days  in  its  dark 
belly,  without  consuming.  This  history  should  be  unto  us 
one  of  the  greatest  comforts,  and  a  manifest  sign  of  the 
resurrection  from  the  dead. 

In  such  sort  does  God  humble  those  that  are  his.  But 
afterwards,  Jonah  went  too  far;  he  presumed  to  conunand 
God  Almighty,  and  became  a  great  man-slayer  and  a  mur- 
derer, for  he  desired  that  a  great  city  and  many  people  should 
be  utterly  destroyed,  though  God  chose  to  spare  them.  This 
was  a  strange  saint. 


CF  THE  PATRIARCHS  AMD  VROPHETS«        241 

DLIV. 

To  translate  the  prophets  well  from  the  Hebrew  tongue,  is 
a  precious,  great,  and  glorious  work;  no  man  before  me  well 
attained  thereunto,  and  to  me  it  is  a  hard  task;  let  me  be 
once  clear  from  it,  it  shall  rest. 

DLV. 

It  is  easy  to  be  conceived,  that  Dayid  dealt  uprightly,  and 
repentingly,  in  not  rejecting  Bathsheba,  Uriah's  wife,  but 
marrying  her.  Forasmuch  as  he  had  shamed  her,  it  was 
fittiDg  for  him  to  restore  her  to  honour.  God  was  also 
pleased  with  that  conjunction;  yet,  for  a  punishment  of  the 
adulteiy,  Grod  caused  the  son,  begotten  in  it,  soon  to  die 

DLVI. 

No  man,  since  the  apostles'  time,  has  rightly  understood 
the  legend  of  Abraham.  The  apostles  themselves  did  not 
suüiciently  extol  or  explain  Abraham's  faith,  according  to  its 
worth  and  greatness.  I  much  marvel  that  Moses  so  slightly 
remembers  him. 

DLVII. 

Job  at  one  time  lost  ten  children  and  all  his  cattle;  he  was 
punished  in  body  and  in  goods,  yet  it  was  nothing  in  compa- 
rison of  David's  troubles,  for  though  David  had  the  promise 
which  could  neither  fail  nor  deceive — ^namely,  where  Grod 
says:  "  Thou  shalt  be  king,"  God  thoroughly  powdered  and 
peppered  his  kingdom  for  his  tooth;  no  miserable  man  ever 
surpassed  David. 

DLVUI. 

Adam  had  more  children  than  the  three  that  are  mentioned 
in  the  Bible.  The  reason  why  particular  mention  is  made 
of  Seth,  is  the  genealogy  of  our  Lord  Christ,  who  was  de- 
scended from  that  patriarch.  Adam,  doubtless,  had  many  sous 
and  daughters,  full  two  hundred,  I  am  persuaded,  for  he  lived 
to  a  great,  great»  age,  nine  hundred  and  thirty  years.  It  is 
likely  that  Cain  was  born  thirty  years  after  the  fall  of  his 
parents,  as  they  were  then  comforted  again.  I  believe  they 
were  often  conaibrted  by  the  angels,  otherwise  it  had  been 
impossible  for  them  to  enjoy  each  other's .  society,  by  reason 
they  were  filled  with  great  sorrows  and  fears.     At  the  last 

R 


242  LVTHE&'S  TABLE-TALK. 

day,  it  will  be  known  that  Etb  exceeded  all  women  in  sorrov 
and  misery.  Never  came  iixto  the  world  &  more  mifierable 
weaaaa  thaa  five;  she  saw  that  for  her  «ake  we  were  all  to 
die.  Some  affirm  that  :CaiQ  was  conceived  before  the  pro- 
mise of  the  seed  that  should  crush  the  serpent's  head.  But 
I  am  persuaded  that  the  promise  was  made  not  half  a  day 
after  the  fall;  for  they  entered  into  the  garden  about  noon, 
and  having  appeti^s  to  eat,  she  took  the  apple;  then,  about 
two  of  the  dodc,  acoordic^  to  our  account,  was  the  falL 

DLIX. 

The  reason  that  Abraham  gave  to  Agar,  his  ooncubiDe, 
and  Ishmael,  his  son,  oi^y  one  flagon  of  wine,  was  tliat  she 
might  know  she  had  no  right  to  demand  anything  of  the  in- 
heritance, but  that  what  was  given  her  proceeded  out  of  good 
'#ill,  not  of  any  obligation  or  reason  of  law,  yet  that»  nevcr- 
^eless,  she  might  repair  again  to  Abraham,  and  fetch  more. 

The  text  in  Craieais  says:  ^'  Isaac  and  Jahmael  buried 
Abraham;"  hence  it  appears  that  Ishmael  was  not  alwaj« 
with  his  father,  but  was  nurtured  out  of  the  father's  good- 
ness and  bounty,  which  was  done  to  this  end,  that  Abraham, 
intending  to  lead  Christ  through  the  right  line,  therefore 
Ishmael  was  separated  like  Esaa. 

DLX. 

I  hold  that  Jacob  was  a  poor,  perplexed  man;  I  would 
wiliingly,  if  I  could,  frame  a  Laban  out  of  the  rich  gliitt<Hi  in 
the  gospel  of  Luke,  and  a  Jacob  out  of  Lazarus  who  lay  be* 
fore  the  gate.  I  am  glad  that  Rachael  sat  upon  the  idols, 
thereby  to  spite  her  father  Labsui. 

DLXI. 

Neither  Cicero,  nor  Virgil,  nor  Demosthenes,  are  to  be 
compared  with  David,  m  point  of  ^oquence,  as  we  see  in  thü 
119th  Fsalm,  which  he  divides  into  two  and  twenty  parts, 
^ach  composed  of  eight  verses,  and  yet  all  having  bnt  one 
thought — thy  law  is  good.  He  had  great  gifts,  and  was 
highly  favoured  of  God.  I  hold  that  God  safiared  him  to  laU 
so  horribly,  lest  he  should  become  too  haughty  and  proud. 


OF   TBB   FATSIAKCSS   AKD  FBOPHETS.  24S 

DLXII« 

Some  are  of  opinion  that  David  acted  not  well  in  that, 
upon  his  death-bed,  he  conmumded  Solomon  his  son  to  pnniah 
Shimeiy.who  had  cursed  and  thrown  dirt  at  him,  in  his  flight 
before  Absalom.  But  I  say  he  did  well,  for  the  office  of  a 
magistrate  is  to  punish  the  gniltj,  and  wieked  malefactors. 
Be  had  made  a  vow,  indeed,  not  to  punish  him,  but  that  was 
to  hold  only  so  long  as  he  lived. 

In  so  strange  and  confused  a  gOTemment,  where  no  man 
knew  who  was  cook  or  who  butler,  as  we  used  to  say,  David 
was  often  constrained  to  look  through  the  fingers  at  many 
abuses  and  wrongs.  But  afterwards,  when  in  Solomonls 
time,  there  was  peace,  then  through  Solomon  he  punished. 
In  tumultuous  governments,  a  ruler  dares  not  proceed  as  in 
time  of  peace,  jet,  at  last,  it  is  fitting  that  evil  be  punished; 
and  as  David  says:  Mcdedixit  mihi  maledictionem  malam, 

DLxni. 

Hezekiafai  was  a  very  good  and  pious  king,  full  of  faith, 
yet  he  fell.  God  cannot  endure  that  a  human  creature  should 
trust  and  depend  upon  his  own  works.  No  man  can  enter 
into  heaven,  without  the  remission  of  sins. 

BLXIY. 

EHsha  dealt  u^Hightly,  in  permitting  the  children  to  be 
torn  in  pieces  by  two  bears,,  for  calling  him  bald-pate,  since 
they  mocked  not  him,  but  his  God.  And  so  as  to  the  jeering 
and  mocking  of  Elijah:  ^Thou  man  of  God,"  &c;,  'twas 
just  that  fire  came  down  from  heaven,  and  devoured  the 
mockers. 

DLXV. 

Many  strange  things,  according  to  human  sense  and  reason, 
are  written  in  the  books  of  the  kings;  they  seem  to  be  slight 
and  simple  books,  but  in  the  spirit  they  are  of  great  weight. 
David  endured  much;  Saul  persecuted  and  plagued  hiuL  ten 
whole  years;  yet  David  remained  constant  in  faith,  and  be- 
lieved that  the  kingdom  pertained  unto  him.  I  should  have 
gone  my  way,  and  said:  Lord!  thou  hast  deceived  me;  wilt 
thou  niake  me  a  king,  and  sufie'rest  me  in  this  sort  to  be  tor- 
mented, persecuted,  and  plagued?  But  David  was  like  a 
strong  wdl.   He  was  also  a  good  and  a  godly  man;  he  refused 

r2 


!244  Luther's  table-talk. 

to  lay  hands  on  the  king  when  he  had  ^  opportunitj;  for  he 
had  God's  word,  and  that  made  him  remain  so  steadfast;  he 
was  sure  that  God's  word  and  promise  never  would  or  conld 
faU  him. 

Surety  Jonathan  was  an  honest  man,  whom  David  loved 
entirely;  he  marked  well  that  the  kingdom  belonged  to  David, 
therefore  he  intreated  David  not  to  root  out  him  and  his. 
Jonathan  also  wrought  wonders,  when  he,  alone  with  his 
armour-bearer,  went  over  the  mountain,  and  slew  and  de- 
stroyed the  Philistines;  for,  doubtless,  he  said  in  himself,  the 
Lord  that  overcomes  with  many,  is  able  also  to  overcome  with 
few.  His  death  was  a  great  grief  to  David.  So  it  often  hap- 
pens, that  the  good  are  punished  for  the  sake  of  the  wicked 
and  ungodly.     The  Son  of  God  himself  was  not  spared. 


OF  THE  APOSTLES  AND  DISCIPLES 

OF  CHRIST. 

DLXVI. 

Tue  reason  why  the  disciples  were  afraid  when  Christ  came 
Tinto  them,  the  doors  being  shut,  was,  that  they  saw  how  it 
lately  went  with  their  Lord  and  Master,  and  feared  it  might 
go  even  so  with  them,  especially  considering  that  at  the  same 
time  the  Jews  intended  to  act  with  violence  against  them. 
For  as  yet  they  scarcely  believed  that  Christ  was  risen  again 
from  the  dead,  as  may  be  gathered  from  the  two  disciples 
going  to  Emmaus,  who  said:  We  hoped  he  should  have  re- 
deemed Israel;  as  much  as  to  say:  Now  all  our  hope  is  at  an 
end. 

DLXVII. 

The  reason  why  the  papists  boast  more  of  St.  Peter  than 
of  St.  Paul  is  this:  St.  Paul  had  the  sword,  St.  Peter  the 
keys,  and  they  esteem  more  of  the  keys,  to  open  the  coffers, 
to  filch  and  steal,  and  to  fill  their  thievish  purse,  than  of  the 
sword.  That  Caiaphas,  Pilate,  and  St.  Peter  came  to  Eome^ 
and  appeared  before  the  emperor,  is  mere  fable;  the  histories 
touching  that  point  do  not  accord.     Christ  died  in  the  reign 


OF  THE  APOSTLES  AND  DISCIPLES  OV  CHRIST.  245 

of  Tiberius  Caesar,  who  governed  five  years  after  his  death. 
All  histories  unanimously  agree,  that  St  Peter  and  St.  Paul 
died  under  the  emperor  Nero,  whose  last  year  was  the  üve 
and  twentieth  year  after  the  death  of  Christ.  But  St.  Peter 
was  eighteen  years  at  Jerusalem  after  Christ's  death,  as  the 
£pistle  to  the  Gralatians  witnesses;  and  after  that,  he  was 
seven  years  at  Antioch.  Then,  as  they  fable,  he  ruled  after- 
wards five-and-twenty  years  at  Rome. 

No  pope  among  them  all  yet  ruled  five-and-twenty  years; 
and,  aecording  to  this  reckoning,  St.  Peter  was  not  crucified 
under  Nero.  Saint  Luke  writes,  that  St.  Paul  was  two 
whole  years  at  liberty  in  Rome,  and  went  abroad;  he  men- 
tions nothing  at  all  of  St.  Peter.  It  is  a  thing  not  to  be  be- 
lieved that  St.  Peter  ever  was  at  Rome. 

DLXVIII. 

Saint  John  the  Evangelist  wrote,  at  first,  touching  the 
true  nature  of  faith — ^that  our  salvation  depends  only  upon 
Christ  the  Son  of  Grod  and  Mary,  who  purchased  it  with  his 
bitter  passion  and  death,  and  through  the  word  is  received 
into  the  heart  by  faith,  out  of  his  mere  mercy  and  grace.  At 
last  he  was  constrained  to  write  in  his  epistle  also  of  works, 
by  reason  of  the  wickedness  of  those  that,  void  of  all  shame, 
abused  the  gospel  through  indulging  the  flesh. 


OF  ANGELS. 

DLXIX. 

An  angel  is  a  spiritual  creature  created  by  Grod  without  a 
body,  for  the  service  of  Christendom  and  of  the  church. 

DLXX. 

The  acknowledgment  of  angels  is  needful  in  the  church. 
Therefore  godly  preachers  should  teach  them  logically. 
First,  they  should  show  what  angels  are,  namely,  spiritual 
creatures  without  bodies.  Secondly,  what  manner  of  spirits 
they  are,  namely,  good  spirits  and  not  evil;  and  here  evil 
spirits  must  also  be  spoken  of,  not  created  evil  by  God,  but 


24fi  lutheb's  table-talk« 

made  so  by  their  rebellion  against  God,  and  their  oonseqnent 
fall;  this  hatred  began  in  Paradise,  and  will  continue  and 
remain  against  Christ  and  his  church  to  the  world's  end. 
Thirdly,  they  mqst  speak  touching  their  function,  which,  as 
the  epistle  to  the  Hebrews  (chap.  L  y.  14)  shows,  is  to 
present  a  mirror  of  humility  to  godTy  Christians,  in  that 
such  pure  and  perfect  creatures  as  the  angels  do  minister 
unto  us,  poor  and  wretched  people^  in  household  and  temporal 
policy,  and  in  religion.  They  are  our  true  and  trusty  ser- 
vants, performing  offices  and  works  that  one  poor  miserable 
mendicant  would  be  ashamed  to  do  for  another.  In  this  sort 
ought  we  to  teach  with  care,  method,  and  attention,  touching 
the  sweet  and  loving  angels.  Whoso  speaks  of  them  not  in 
the  order  prescribed  by  logic,  may  speak  of  many  irrelevant 
things,  but  little  or  nothing  to  edification. 

DLXXI. 

The  angels  are  near  to  us,  to  those  creatures  whom  by 
God's  command  they  are  to  preserve,  to  the  end  we  re- 
ceive no  hurt  of  the  devil,  though,  withal,  they  behold  God's 
face,  and  stand  before  him.  Therefore  when  the  devil 
intends  to  hurt  us,  then  the  loving  holy  angels  resist  and 
drive  him  away;  for  the  angels  have  long  arms,  and  although 
they  stand  before  the  face  and  in  the  presence  of  Grod  and  his 
son  Christ,  yet  they  are  hard  by  and  about  us  in  those  affairs, 
which  by  God  we  are  commanded  to  take  in  hand.  The 
devil  is  also  near  and  about  .us,  incessantly  tracking  our  steps, 
in  order  to  deprive  us  of  our  lives,  our  saving  health,  and 
salvation.  But  the  holy  angels  defend  us  from  him,  insomuch 
that  he  is  not  able  to  work  us  such  mischief  as  willingly  he 
would. 

DLXXII. 

It  were  not  good  for  us  to  know  how  earnestly  the  holy 
amgels  strive  for  us  against  the  devil,  or  how  hard  a  combat 
it  is.  If  we  could  see  for  how  many  angels  one  devil  makes 
work,  we  should  be  in  despair.  Therefore  the  Holy  Scrip- 
tures refers  to  them  in  few  words:  ''He  hath  given  lus 
angels  charge  over  thee,"  ke.  Also:  **  The  angel  of  the  Lord 
encampeth  round  about  those  that  fear  him,"  &e.  Now, 
whosoever  thou  art,  that  fearest  -the  Lord,  be  of  good 
courage,  take  thou  no  care,  neither  be  faint-hearted,  nor 


OF   TB£   DEVIL   AMD   HIS   lVt>RKS.  24? 

make  any  doobt  of  the  angels'^  watebui^  ttod  pr6tectioii;  for 
most  certamlj  thej  are  about  thee,  and  carry  thee  upon  tkw 
hands.  Hov  or  in  what  BOttttner  it  is  dd&e,  take  thou  »» 
heed«     God  says  it^  therefore  it  is  most  sure  and  certain« 

DLXZIil. 

I  believe  that  the  angels  are  all  up  in  arms,  are  putting  on 
thdr  harness»  and  girding  their  swards  about  them.  For  the 
last  judgment  draws  nigh,  and  the  angels  prepare  themselves 
for  the  combat,  and  to  strike  down  Turk  and  pope  into  the 
bottomless  pit« 


OF  THE  DEVIL  AND  HIS  WORKS. 

DLXXIV. 

Tfl£  greatest  punishment  God  can  inflict  on  the  wicked,  is 
when  the  church,  to  chastise  them,  delivers  them  over  to 
Satan,  who,  with  God*s  permission,  kills  them,  or  makes 
them  undergo  great  calamities.  Many  devils  are  in  woods» 
in  waters,  in  wildernesses,  and  in  dark  pooly  places,  ready  to 
hurt  and  prejudice  people;  some  are  also  in  the  thick  black 
clouds,  which  cause  hail,  lightnings,  and  thunderings,  and 
poison  the  air,  the  pastures  and  grounds.  When  these 
things  happen^  then  the  philosophers  and  physicians  say,  it 
is  natural,  ascribing  it  to  the  planets,  and  showing  I  know 
not  what  reasons  for  such  misfortunes  and  plagues  as  ensue« 

DLXXV. 

Whoso  would  see  the  true  picture,  shape,  or  image  of  the 
devil,  and  know  how  he  is  qualified  and  disposed,  let  him 
mark  well  all  the  commandments  of  God,  one  after  another, 
and  then  let  him  {^ce  before  his  eyes  an  offensive,  shameless, 
lying,  despairing,  ungodly,  insolent,  and  blasphemous  man  or 
woman,  whose  mind  and  conceptions  are  directed  in  every 
way  against  God,  and  who  takes  delight  in  doing  people  hurt 
and  mischief;  there  thou  seest  the  right  devil,  carnal  and 
corporal.  First,  in  such  a  person  there  is  no  fear,  no  love, 
no  faith  or  confldence  in  God,  but  altogether  contempt, 
hatred,  unbelief,  despair,  and  blaspheming  of  God.     There 


248  Luther's  table-talk« 

thou  seest  the  deyil's  head,  directly  opposing  the  first  com- 
mandment. Secondly,  a  believing  Christian  takes  God's 
name  not  in  vain,  but  spreads  abroad  God's  Word,  calls  upon 
Him  from  his  heart,  thanks  Him  for  his  benefits,  confesses 
Him.  But  this  picture  and  child  of  the  devil  does  quite  the 
contrary;  he  holds  Grod's  Word  for  a  fable,  fearfully  abuses 
God's  name,  blasphemes  God,  and  withal  swears  and  rages 
abominably,  calls  upon  the  evil  one  and  yields  unto  him. 
There  thou  seest  the  mouth  and  the  tongue  of  the  devil, 
directed  against  the  second  commandment.  Thirdly,  a  true 
Christian  esteems  worthily  of  the  office  of  preaching;  he  hears 
and  learns  Gt>d's  Word  with  true  earnestness  and  diligence, 
according  to  Christ's  institution  and  command,  not  only  to 
the  amendment  and  comfort  of  himself,  but  also  for  good 
«example  to  others;  he  honours  and  defends  good  and  godly 
servants  of  the  Word,  permits  them  not  to  sufier  want,  &c. 
But  this  image  and  child  of  the  devil  regards  no  preaching, 
hears  not  Grod's  Word,  or  very  negligently,  speaks  evil 
thereof,  perverts  it,  and  makes  scoff  thereat;  yea,  hates  the 
servants  thereof,  who,  for  ought  he  cares,  may  famish  for 
want  of  food.  There  thou  seest  the  ears  of  the  devil,  his 
throat  and  neck  of  steel,  directly  against  the  third  command- 
ment. Further,  desirest  thou  to  know  how  the  body  of  the 
devil  is  shaped  and  fashioned,  then  hearken  to  the  following 
commandments  of  the  second  table,  and  take  good  heed  there- 
unto. For  first,  a  good  Christian  honours  his  parents,  and 
hearkens  unto  them,  to  the  magistrates,  and  to  the  shepherds 
of  souls,  according  as  God  has  commanded.  But  this  child 
of  the  devil  hearkens  not  to  his  parents,  serves  and  helps 
them  not;  nay,  dishonours,  contemns,  and  vexes  them,  for- 
sakes them  in  their  need,  is  ashamed  of  them  when  they 
are  poor,  and  scorns  them  in  their  old  age;  he  is  disobedient 
to  magistrates,  and  shows  unto  them  no  reverence,  but 
speaks  evil  of  them;  he  regards  no  admonition,  reproof, 
civility,  or  honesty.  There  thou  seest  the  breast  of  the 
devil.  Seopndly,  an  upright  and  true  Christian  envies  not 
his  neighbour,  he  bears  no  ill-will  towards  him,  he  desires 
not  to  be  revenged  of  him,  though  he  have  cause,  yea,  he 
condoles  with  his  neighbour,  when  hurt  and  grief  assault 
him,  helps,  and  to  his  power  defends  him  against  those  who 
seek  his  life.     But  this  child  of  the  devil,  Although  he  cannot 


OF   THE   DEVIL   AND   HIS   WORKS.  249 

hurt  his  neighbour  in  body  and  life,  or  murder  him  with  his 
fist,  yet  he  hates  and  envies  him,  he  is  angry  with  him,  and 
is  his  enemy  in  his  heart,  wishes  his  death,  and  when  it  goes 
evil  with  him,  is  glad  and  laughs  in  his  sleeve,  &c.     There 
thou    seest    the    devil's    wrathful    and    murdering    heart. 
Thirdly,    a    God-fearing     Christian     lives    modestly     and 
honestly,  shuns  all  manner  of  wrongful  dealing,  stands  in  fear 
of  God's  wrath  and  everlasting  punishment.    But  the  child 
of  the  devil  does  quite  the  contrary,  is  void  of  all  shame  and 
chastity,  in  words,  behaviour,  and  act.     There  thou  seest  the 
belly  of  the  devil.     Fourthly,  a  godly  Christian  lives  by  his 
labour,  by  his  trade,  with  a  good  conscience;  he  deceives  no 
man  of  that  which  is  his,  nay,  lends,  helps,  and  gives  to  the 
needy  according  to  his  ability.     But  this  devilish  child  helps 
none,  no,  not  in  the  least,  but  he  trades  in  usury,  covets, 
robs,  and  steals  as  he  may,  by  power  and  deceit;  he  takes  all 
manner  of  advantage  to  cheat  and  cozen  his  neighbour,  by 
false  wares,  measures,  weights,  &c.     There  thou  seest  the 
hands  and  sharp-pointed  claws  of  the  devil.    Fifthly,  a  godly 
creature  speaks  evil  of  no  man,  belies  not  his  neighbour,  nor 
bears  false  witness  against  him;  yea,  though  he  knows  hi 
neighbour  faulty,  yet  out  of  love  he  covers  his  infirmities  and 
sins,  except  by  the  magistrate  he  be  called  to  confess  the 
truth.     But  this  child  of  the  devil  does  quite  the  contrary; 
he  slanders  and  backbites,  betrays,  and  falsely  accuses  his 
neighbour,  and  perverts  that  which  he  has  rightly  spoken. 
There  thou  seest  the  devil's  evil  and  wicked  will.    Sixth,  and 
lastly,  a  true  Christian  covets  not  his  neighbour's  house, 
inheritance,  or  wealth,  misleads  not  his  wife  or  his  daughter, 
entices  not  away  his  servants,  covets  nothing  that  is  his,  yea,, 
according  to  his  power,  he  helps  to  keep  and  preserve  that 
which  belongs  to  him.     But  this  child  of  the  devil  imagines, 
endeavours,  and,  day  and  night,  seeks  opportunity  to  defraud 
his  neighbour  of  his  house,  has  grounds,  lands,  and  people,  to 
draw  and  entice  his  wife  away  unto  himself,  to  flatter  away 
his  servants,  to  instigate  his  neighbour's  tenants  against  him,, 
to  get  his  cattle  from  him,  &c.     There  thou  seest  the  devil's 
last.    Through  lies,  under  the  colour  of  the  truth,  he  seduces 
and  deceives  godly  people,  like  as  he  did  Adam  and  Eve  in 
Paradise;  therefore  the  more  holy  the  people  be,  the  greater 
is  the  danger  they  stand  in.     For  this  cause,  we  ought  to 


^50  LÜTHEk's  TABLSrTALK. 

beware  of  the  deTÜ,  and  to  take  our  refuge  in  Christ,  who 
crushed  his  head^  and  ddivered  us  from  his  lies. 

DLXXVI. 

I>r.  Lather  was.  asked,  whether  the  Samuel  who  appeared 
to  king  Saul,  upon  the  inyocation  of  the  pythoness,  as  is 
related  in  the  first  Book  oi  Kings,  was  really  the  prophet 
Samuel.  The  doctor  answered:  ^^No^  'twas  a  spectre,  an 
eyil  spirit,  assuming  his  form.  What  proves  this  is,  that 
€rod,  by  the  laws  of  Moaes,  had  forbidden  man  to  question 
the  dead;  consequently,  it  must  have  been  a  demon  which 
presented  itself  under  the  form  of  the  man  of  God.  In 
like  manner,  an  abbot  of  Spanheim»  a  sorcerer,  exhibited 
to  the  emperor  MaximiliaB  all  the  emperors  his  predecessors, 
and  all  the  most  celebrated  heroes  of  past  times^  who  defiled 
before  him  each  in  the  costume  of  his  time.  Among  them 
were  Alexander  the  Great  and  Julius  Cesar.  There  was 
also  the  emperor*s  betrothed,  whom  Charles  of  France  stole 
from  him.  But  these  apparitions  were  all  the  w<»rk  of  the 
demon.** 

DLxxvn. 

No  malady  comes  up<Mi  us  from  Grod,  who  is  good,  and 
wishes  us  well;  they  aU  emanate  from  the  devil,  who  is  the 
cause  and  author  of  plagues^  fevers,  Ike  When  he  is  at 
work  with  jurisccmsnlts,  he  engenders  all  sorts  of  diasensions 
and  machinations,  turning  justice  into  injustice.  Approaches 
he  great  lords,  princes,  kings,  he  gives  birth  to  wars  and 
massacres.  Grains  he  access  to  divines,  he  produces  the 
worst  mischief  of  all:  false  doctrines,  wÜ^  seduce  and  ruin 
men's  souls.     God  alone  can  check  so  many  calamities. 

DLXXVIII. 

The  devil  vexes  and  harasses  the  workmen  in  the  mines. 
He  makes  them  think  they  have  found  fine  new  veins  of 
silver,  which,  when  they  have  laboured  and  laboured,  turn 
out  to  be  mere  illusions.  Even  in  open  day,  on  the  surface 
of  the  earth,  he  causes  people  to  think  they  see  a  treasure 
before  them,  which  vanishes  when  they  would  pick  it  up. 
At  times,  treasure  is  really  found,  but  this  is  by  the  special 
grace  of  God.  I  never  had  any  success  in  the  mines,  bat 
such  was  Grod's  wiB,  and  I  am  content. 


OF   THE   DEVIL   AND   HIS  WOKKS.  251 

DLXXIX. 

The  emperor  Frederic,  father  of  Maximilian,  invited  a 
necromancer  to  dine  with  him,  and,  bj  his  knowledge  of 
magicy  turned  his  guest's  hands  into  griffins'  claws.  He  then 
wanted  him  to  eat,  but  the  man,  ashamed,  hid  his  claws 
under  the  table. 

He  took  his  revenge,  however,  for  the  jest  played  upon 
him.  He  caused  it  to  seem  that  a  loud  altercation  was  going 
on  in  the  court-yard,  and  when  the  emperor  put  his  head  out 
of  window  to  see  what  was  the  matter,  he,  by  his  art,  clapped 
on  him  a  pair  of  huge  stag's  horns,  so  that  the  emperor  could 
not  get  his  head  into  the  room  again  until  he  had  cured  the 
necromancer  of  his  disfigurement.  I  am  delighted,  said 
Luther»  when  one  devil  plagues  another.  They  are  net  all, 
however,  of  equal  power. 

DLXXX. 

There  was  at  Nienburg  a  magician  named  Wildferer,  who, 
one  day,  swallowed  a  countryman,  with  his  horse  and  cart. 
A  few  hours  afterwards,  man,  horse,  and  cart,  were  all 
found  in  a  slough,  some  miles  off.  I  have  heard,  too» 
of  a  seeming  monk,  who  asked  a  wagoner,  that  was  taking 
some  hay  to  market,  how  much  he  would  charge  to  let  him 
eat  his  fill  of  hay?  The  man  said,  a  kreutzer,  whereupon 
the  monk  set  to  work,  and  had  nearly  devoured  the  whole 
load,  when  the  wagoner  drove  him  off. 

DLxxxr. 
August  25,  1538,  the  conversation  fell  upon  witches  who 
spoil  mük,  eggs,  and  butter  in  farm-yards.  Dr.  Luther  said: 
"I  should  have  no  compassion  on  these  witches;  I  would 
bum  all  of  them.  We  read  in  the  old  law,  that  the  priests 
threw  the  first  stone  at  such  malefactors.  'Tis  said  this  stolen 
butter  turns  rancid,  and  falls  to  the  ground  when  any  one 
goes  to  eat  it.  He  who  attempts  to  counteract  and  chastise 
these  witches,  is  himself  Corporeally  plagued  and  tormented 
by  their  master,  the  devil.  Sundiry  schoolmasters  and 
ministers  have  often  experienced  this.  Our  ordinary  sins 
offend  and  anger  God.  What,  then,  must  be  his  wrath 
against  witchcraft,  which  we  may  justly  designate  high 
treason  against  divine  majesty,  a  revolt  against  the  infinite 
power  of  God.     The  jurisconsults  who  have  so  learnedly  and 


252  Luther's  table-talk. 

pertinently  treated  of  rebellion,  affirm  that  the  subject  who 
rebels  against  his  sovereign,  is  worthy  of  death.  Does  not 
witchcraft,  then,  merit  death,  which  is  a  revolt  of  the  crea- 
ture against  the  Creator,  a  denial  to  God  of  the  authority  it 
accords  to  the  demon?" 

DLXXXII. 

Dr.  Luther  discoursed  at  length  concerning  witchcraft  and 
charms.  He  said,  that  his  mother  had  had  to  imdergo  infinite 
annoyance  from  one  of  her  neighbours,  who  was  a  witch, 
and  whom  she  was  fain  to  conciliate  with  all  sorts  of  atten- 
tions; for  this  witch  could  throw  a  charm  upon  children, 
which  made  them  cry  themselves  to  death.  A  pastor  having 
punished  her  for  some  knavery,  she  cast  a  spell  upon  him  by 
means  of  some  earth  upon  which  he  had  walked,  and  which 
she  bewitched.  The  poor  man  hereupon  fell  sick  of  a 
malady  which  no  remedy  could  remove,  and  shortly  after 
died. 

DLXXXIII. 

It  was  asked :  Can  good  Christians  and  Grod-fearing 
people  also  undergo  witchcraft?  Luther  replied:  Yes;  for 
our  bodies  are  always  exposed  to  the  attacks  of  Satan.  The 
maladies  I  suffer  are  not  natural,  but  devil's  spells. 

DLXXXIV, 

When  I  was  young,  some  one  told  me  this  story:  Satan 
had,  in  vain,  set  all  his  craft  and  subtlety  at  work  to  separate 
a  married  pair  that  lived  together  in  perfect  harmony  and 
love.  At  last,  having  concealed  a  razor  under  each  of  their 
pillows,  he  visited  the  husband,  disguised  as  an  old  woman, 
and  told  him  that  his  wife  had  formed  the  project  of  killing 
him;  he  next  told  the  same  thing  to  the  wife.  The  husband, 
finding  the  razor  under  his  wife's  pillow,  became  furious 
with  anger  at  her  supposed  wickedness,  and  cut  her  throat. 
So  powerful  is  Satan  in  his  malice. 

DLXXXV. 

Luther,  taking  up  a  caterpillar,  said:  'Tis  an  emblem  of 
the  devil  in  its  crawling  w^,  and  bears  his  colours  in  its 
changing  hue. 


OF   THE   DEVIL   AND   HIS   WORKS.  253 

DLXXXVI« 

Dr.  Luther  said  he  had  heard  from  the  elector  of  Saxonj, 
John  Frederic,  that  a  powerful  family  in  Germany  was 
descended  from  the  devil,  the  founder  having  been  born  of  a 
snccubus.  He  added  this  story:  A  gentleman  had  a  young 
and  beautiful  wife,  who,  dying,  was  buried.  Shortly  after- 
wards, this  gentleman  and  one  of  his  servants  sleeping  in  the 
same  chamber,  the  wife,  who  was  dead,  came  at  night,  bent 
over  the  bed  of  the  gentleman,  as  though  she  were  conversing 
with  him,  and,  after  awhile,  went  away  again.  The  servant, 
having  twice  observed  this  circumstance,  asked  his  master 
whether  he  knew  that,  every  night,  a  woman,  clothed  in 
white,  stood  by  his  bed-side.  The  master  replied,  that  he 
had  slept  soundly,  and  had  observed  nothing  of  the  sort«  The 
next  night,  he  took  care  to  remain  awt^e.  The  woman 
came,  and  he  asked  her  who  she  was,  and  what  she  wanted. 
She  answered,  that  she  was  his  wife.  He  returned:  my 
wife  is  dead  and  buried.  She  answered,  she  had  died  by 
reason  of  his  sins,  but  that  if  he  would  receive  her  again,  she 
would  return  to  him  in  life.  He  said,  if  it  were  possible,  he 
should  be  well  content.  She  told  him  he  must  undertake 
not  to  swear,  as  he  was  wont  to  do;  for  that  if  he  ever  did 
so,  she  should  once  more  die,  and  permanently  quit  him. 
He  promised  this,  and  the  dead  woman,  returning  to  seem- 
ing life,  dwelt  with  him,  ate,  drank,  and  slept  with  him, 
and  had  children  by  him.  One  day  that  he  had  guests,  his 
wife  went  to  fetch  some  cakes  from  an  adjoining  apartment, 
and  remained  a  long  time  absent.  The  gentleman  grew 
impatient,  and  broke  out  into  his  old  oaths.  The  wife  not 
returning,  the  gentleman,  with  his  friends,  went  to  seek  her, 
but  she  had  disappeared;  only,  the  clothes  she  had  worn 
lay  on  the  floor.     She  was  never  again  seen. 

DLXXXVII. 

The  devil  seduces  us  at  first  by  all  the  allurements  of  sin, 
in  order  thereafter  to  plunge  us  into  despair:  he  pampers  up 
the  flesh,  that  he  may,  by  and  bye,  prostrate  the  spirit.  We 
feel  no  pain  in  the  act  of  sin,  but  the  soul  after  it  is  sad,  and 
the  conscience  disturbed. 


254  iüthbr's  table-talk. 

dlxxxviii. 

He  who  will  have,  for  his  master  and  king,  Jesus  Christ, 
the  son  of  the  Yiigin,  who  took  upon  himself  our  flesh  and 
our  blt)ody  will  have  the  devil  for  his  enemj. 

DLXXXIX. 

It  is  very  certain  that,  as  to  all  persons  who  have  hanged 
themselves,  or  killed  themselves  in  any  other  waj,  'tis  the 
devil  who  has  put  the  cord  round  their  necks,  or  the  kni£s  to 
their  throats. 

DXC. 

A  man  had  a  habit,  whenever  he  fell,  of  sajing:  *'  Devil 
take  mc."  He  was  advised  to  discontinue  this  evil  custom, 
lest  some  day  the  devil  should  take  him  at  his  word.  He 
promised  to  vent  his  impatience  by  some  other  phrase;  hot, 
cue  day,  having  stumbled,  he  called  upcm  the  devil,  in  the 
way  I  have  mentioned,  and  was  killed  upon  the  spot,  falliog 
on  a  sharp-pointed  piece  of  wood. 

DXCI. 

A  pastor,  near  Torgau,  came  to  Luther,  and  complained 
that  the  devil  tormented  him  without  intermission.  The 
Doctor  replied:  He  plagues  and  harasses  me  too,  but  I  resist 
him  with  the  arms  of  faith.  I  know  of  one  person  at  Magde- 
burg, who  put  Satan  to  the  rout,  by  spitting  at  him;  but  this 
example  is  not  to  be  lightly  followed;  for  the  devil  is  a  pre- 
sumptuous spirit,  and  not  disposed  to  yield.  We  run  great 
risk  when,  with  him,  we  attempt  more  than  we  can  do.  One 
man,  who  relied  implicitly  on  his  baptism,  when*  the  devil 
presented  himself  to  him,  his  head  furnished  with  horns,  tore 
off  one  of  the  horns;  but  another  man,  of  less  faith,  who 
attempted  the  same  thing,  was  killed  by  the  devil. 

DXCII. 

Henning,  the  Bohemian,  asked  Dr.  Luther  why  the  devil 
bore  so  furious  a  hatred  to  the  human  race?  The  Doctor 
replied:  "  That  ought  not  to  surprise  you;  see  what  a  hate 
prince  George  bears  me,  so  that,  day  and  night,  he  is  ever 
meditating  how  he  shall  injure  me.  Nothing  would  delight 
him  more,  than  to  see  me  undergo  a  thousand  tortures.    If 


OF   XSE   DEVIL   AN9   HIS   WORKS.  2Sf> 

such  be  the  hatred  of  nun»  what  must  the  hatred  of  the 
devil  be?** 

DXCIII. 

Tii8  devil  cannot  bat  be  our  enemy,  since  we  are  against 
Um  with  God's  Word^  wherewith  we  destroy  his  kingdom. 
He  is  a  prince  and  god  of  the  world,  and  has  a  greater 
power  than  all  the  kings,  potentates,  and  princes  upon  earth; 
wherefore  he  wonld  be  revenged  of  us,  and  assaults  us  with- 
out ceasmg,  as  we  both  see  and  feeL  We  have  against  the 
devd  a  great  advantage;  pow^ul,  wicked,  and  cunning  as 
he  is,  he  cannot  hart  us,  since  'tis  not  against  him  we  have 
ginned,  but  against  God.  Ther^ore  we  have  nothing  to  da 
with  that  arch-enemy;  but  we  confess,  and  say:  "  Against 
thee,  Lord,  have  we  sinned,"  &c.  We  know,  through  God's 
grace,  that  we  have  a  gracious  God,  and  a  luercifui  Father 
in  heaven,  whose  wrath  against  us,  Christ  Jesus,  our  only 
Lord  and  Saviour,  has  appeased  wil^  his  precious  blood. 
Now,  forasmudi  as  through  Christ  we  have  remission  of 
sins  and  peace  w^  God,  so  must  the  envious  devil  be  content 
to  let  us  alone,  in  peace,  so  that  henceforward  he  can  neither 
upbraid  nor  Mt  us  in  <^e  teeth  coneeixdng  our  sins  i^ainst 
God's  laws,  fw  Chxist  has  cancelled  and  torn  in  pieces  the 
handwiithig  of  oar  consciences,  which  was  a  witness  against 
us,  and. nailed  the  same  to  his  cross;  to  God  be  everlasting 
honour,  praise,  and  glory  in  Christ  Jesus,  for  the  same.  Amen.. 

DXCIV. 

The  «devil  knows  the  thoughts  of  the  ungodly,  for  he  in-^ 
spires  -fliea  therewith.  He  sees  and  rules  the  hemtsof  all 
Bmdk  people  as  «pe  not  kept  safe  and  preserved  by  God's 
W(Mrd;  yea,  holds  them  captive  in  his  snares,  so  that  they 
must  think,  do,  and  speak  according  to  his  wiU.  And  Si. 
FIibI  says:  **  The  god  of  this  world  btindeth  the  minds  o€ 
them  fhat  believe  not,  lest  the  light  of  the  glorioas  gospel  of 
Christ,  who  is  the  image  of  God,  diould  shine  unto  them," 
&c.  And  Christ  gives  a  reason  how  it  comes  to  pass,  that 
many  hear  the  Word,  yet  neither  understand  nor  keep  the 
same,  wh^*e  he  says:  **  The  devil  cometh,  and  taketh  the 
Word  out  of  their  hearts,  lesfit  they  should  believe,  and  be 
saved."  Therefore  it  is  no  marvel  that  the  devil,  through 
his  prophets,  declares  what  dull  happen  and  come  to  pass. 


*2o6  Luther's  table-talk« 

DXCV. 

The  Scripture  clearly  shows  that  the  devil  gives  unto  man« 
kind  evil  thoughts,  and  suggests  evil  projects  to  the  ungodly; 
as  of  Judas  is  written  that  the  devil  put  it  into  his  heart  to 
betray  Christ.  And  he  not  only  instigated  Cain  to  hate  his 
brother  Abel,  but,  moreover,  to  murder  him.  But  the  devil 
knows  not  the  thoughts  of  the  righteous,  until  they  utter 
them.  He  knew  not  the  thoughts  of  Christ's  heart»  nor 
knows  he  the  thoughts  of  the  godly,  in  whose  heart  Christ 
dwells.  'Tis  a  powerful,  crafty,  and  subtle  spirit.  Christ 
names  him  the  Prince  of  the  World;  he  goes  about  shooting 
all  thoughts,  his  fiery  darts,  into  the  hearts  even  of  the 
godly,  as  discord,  hatred  to  Gk)d,  despair,  blaspheming,  kc 
St.  Paul  well  understood  all  these  assaults,  and  bitterly  com« 
plains  of  them. 

DXCVI. 

The  apostle  gives  this  title  to  the  devil:  "  That  he  hath  the 
power  of  death."  And  Christ  calls  him  a  murderer.  He  is 
so  skilled,  that  he  is  able  to  cause  death  even  with  the  leaf  oi 
a  tree;  he  has  more  boxes  and  pots  full  of  poisons,  where- 
with he  destroys  men,  than  all  the  apothecaries  in  the  world 
have  of  healing  medicine;  if  one  poison  will  not  dispatch,  an- 
other will.  In  a  word,  the  power  of  the  devil  is  greater  than 
we  can  imagine;  'tis  only  God's  finger  can  resist  him. 

DXCVII. 

I  maintain  that  Satan  produces  all  the  maladies  which 
afflict  mankind,  for  he  is  the  prince  of  death.  St  Peter 
•speaks  of  Christ  as  healing  all  tluit  are  oppressed  of  the  deviL 
He  not  only  cured  those  who  were  possessed,  but  he  restored 
sight  to  the  blind,  hearing  to  the  deaf,  speech  to  the  dumb, 
strength  to  the  paralytic;  therefore  I  think  all  grave  infirmities 
are  blows  and  strokes  of  the  devil,  which  he  employs  as  an 
assassin  uses  the  sword  or  other  weapon.  So  God  emplojs 
natural  means  to  maintain  the  health  and  life  of  man,  such 
as  sleep,  meat,  drink,  &c.  The  devil  has  other  means  oi 
injury;  he  poisons  the  air,  &c. 

A  physician  repairs  the  work  of  God  when  damaged  cor- 
porally; we,  divines,  spiritually;  we  mend  the  soul  that  the  devil 
has  spoiled.  The  devil  gives  poison  to  kill  men;  a  physician 
gives  theriacum,  oi  some  other  drug,  to  save  them;  so  the 


OF   TUE   DEVIL   AND   HIS   WORKS.  257 

creature,  through  creatures,  helping  creatures.  Physic  has  not 
its  descent  and  origin  out  of  books,  God  revealed  it;  or,  as 
Sjrach  says:  ^'  It  cometh  from  the  Most  Highest;  the  Lord 
hath  created  medicines  out  of  the  earth."  Therefore  we 
may  justly  use  corporal  physic,  as.  God's  creature.  Our 
burgomaster  here  at  Wittenberg  lately  asked  me,  if  it  were 
against  God's  will  to  use  physic?  for,  said  he,  Doctor  Carlstad 
has  preached,  that  whoso  falls  sick,  shall  use  no  physic,  but 
commit  his  case  to  God,  praying  that  His  will  be  done.  I 
asked  him:  did  h^  eat  when  he  was  hungry?  He  answered, 
yes.  Then,  said  I,  even  so  you  may  use  physic,  which 
is  Grod's  creature,  as  well  as  meat  and  drink,  or  whatever  else 
we  use  for  the  preservation  of  life. 

DXCVIII. 

Satan  plagues  and  torments  people  all  manner  of  ways« 
Some  he  affrights  in  their  sleep,  with  heavy  dreams  and 
visions,  so  that  the  whole  body  sweats  in  anguish  of  heart. 
Some  he  leads,  sleeping,  out  of  their  beds  and  chambers  up 
into  high  dangerous  places,  so  that  if,  by  the  loving  angels 
who  are  about  them,  they  were  not  preserved,  he  would 
throw  them  down,  and  cause  their  death.  The  superstitious 
papists  say,  that  these  sleep-walkers  are  persons  who  hav(i 
never  been  baptized;  or,  if  they  have  been,  that  the  priest 
was  drunk  when  he  administered  the  sacrament. 

DXCIX. 

No  creature  can  prevail  against  the  devil,  but  only  Christ; 
and  he  made  trial  of  his  art  even  upon  him,  as  when  he  said 
unto  him:  "  If  thou  wilt  fall  down  and  worship  me,  I  will 
give  thee  all  the  kingdoms  of  the  whole  world." 

No  man  can  rightly  comprehend  this  temptation;  I  would 
willingly  die,  on  condition  I  could  fundamentally  preach 
thereof.  Doubtless,  the  devil  moved  Christ  much  when  he 
said:  "All  this  is  mine,  and  I  give  it  to  whom  I  will;"  for 
they  are  words  of  Divine  Majesty,  and  belong  only  to  God. 
True,  the  devil  gives,  but  let  us  make  a  strong  distinction 
between  the  real  giver,  who  gives  all  that  we  have  and 
are,  and  the  dissembling  murderer,  who  gives  to  those  that 
serve  and  worship  him  for  a  short  time,  yet  so  that  they 
must  everlastingly  perish.    Christ  contradicts  him  not,  that  he 

s 


258  Luther's  table-talk. 

is  a  lord  and  a  prince  of  the  world;  but  he  will  not  therefore 
worship  him,  but  says:  Avoid,  Satan.  Even  so  ought  we  to 
do.  He  must  be,  indeed,  a  most  wicked,  poisoned,  and  thirsty 
spirit,  that  he  durst  presume  to  tempt  the  Son  of  God  to  faU 
down  and  worship  him.  The  arch  villain,  doubtless,  in  the 
twinkling  of  an  eye,  laid  before  the  Lord  a  delusion  of  all 
the  kingdoms  of  the  world,  and  their  glory,  as  Luke  writes, 
thereby  to  move  and  allure  him,  to  the  end  he  should  think: 
such  honour  might  one  receive,  and  yet  nevertheless  be  the 
child  of  God. 

DC. 

When  that  envious,  poisoned  spirit,  the  devil,  plagues  and 
torments  us,  as  is  his  custom,  by  reason  of  our  sins,  intending 
thereby  to  lead  us  into  despair,  we  must  meet  him  in  this 
manner:  "thou  deceitful  and  wicked  spirit!  how  darest  thou 
presume  to  persuade  me  to  such  things?    Knowest  thou  not 
that  Christ  Jesus,  my  Lord  and  Saviour,  who  crushed  thy 
head,  has  forbidden  me  to  believe  thee,  yea,  even  when  thou 
speakest  the  truth,  in  that  he  names  thee  a  murderer,  a  liar, 
and  the  father  of  lies.     I  do  not  admit  to  thee,  that  I,  as  thy 
captive,  shall  be  condemned  to  everlasting  death  and  hellish 
torments,  by  reason  of  my  sins,  as  thou  falsely  suggestest;  but 
thou  thyself,  on  the  contrary,  long  since,  by  Cl^t  my  Lord 
and   Saviour,  wert  stripped,  judged,  and  with  everlasting 
bonds  and  chains  of  darkness,  art  bound,  cast  down,  and  deli- 
vered to  hell,  reserved  to  the  judgment  of  the  great  day,  and 
finally,  with  all  the  ungodly,  shalt  be  thrown  into  the  bottom- 
less pit  of  hell.     Further,  I  demand  of  thee,  by  what  autho- 
rity thou  presumest  to  exercise  such  power  and  right  against 
me?  whereas  thou  hast  given  me  neither  life,  wife,  nor  child; 
no,  not  the  least  thing  that  J  have;  neither  art  thou  my  lord, 
much  less  the  creator  of  my  body  and  soul;  neither  hast  thou 
made  the  members  wherewith  I  have  sinned.     How,  then, 
thou  wicked  and  false  spirit,  art  thou  so  insolent  as  to  domi- 
neer over  that  which  is  mine,  as  if  thou  wert  God  himself.'' 

DCI. 

The  people  who  in  Popedom  are  possessed  of  the  devil, 
get  not  rid  of  him  by  such  arts,  words,  or  gestures  as  their 
charmers  use;  the  devil  suffers  not  himself  to  be  driven  out 
with  mere  phrases,  as:  "Come  out,  thou  unclean  spirit,"  for 


OF  THE  DEVIL  AND  HIS  WOBKS.  259 

these  cliarmers  mean  it  not  earnestly.  The  power  of  Gosd  must 
effect  it. 

The  devil  may  be  driven  out,  either  by  the  prayers  of  tbe 
whole  church,  when  all  Christians  join  their  supplications 
together  in  a  prayer  so  powerful»  that  it  pierces  the  douds,«— - 
or  the  person  that  would  drive  out  the  wicked  en^ny  by  him<- 
self,  must  be  of  highly  enlightened  mind,  and  of  strong  and 
steadfast  courage,  certain  of  his  cause;  as  E^jah,  Elisha,  Peter, 
Paul,  &c. 

DCII. 

The  cause  that  so  many  poor  people  in  the  time  of  Christ 
were  possessed,  was,  that  the  true  doctrine  was  almost  sunk 
and  quenched  by  the  people  of  Israel,  a  few  excepted, — as 
Zacharias,  Eb'zabeth,  Simeon,  Anna,  &c.  And  I  believe  if 
the  Pharisees  had  continued  to  rulcy  and  that  Christ  had  not 
come,  Judaism  would  have  been  turned  into  Paganism, — ^as^ 
bei'ore  the  shining  of  the  gospel,  was  seen  in  Popedom,  where 
the  people  understood  as  little  of  Christ  and  his  Word,  as  the 
Turks  and  heatbens. 

DCUI. 

The  devil  well  knew  the  Scripture,  where  it  is  said:  "  Be- 
hold, a  virgin  shall  conceive  and  bear  a  child."  Also:  "Unto 
115  a  child  is  bom.*  But  because  Christ  has  carried  himself 
humbly  and  lowly,  went  about  with  public  sinners,  and  by 
reason  thereof  was  held  in  no  esteem, — therefore  the  devu 
looked  another  way  over  Christ,  and  knew  him  not;  for  the 
devil  looks  a-squint  upwards,  after  that  which  is  high  and 
pompous,  not  downwards,  nor  on  that  which  is  humble  and 
lowly.  But  the  everlasting,  merciful  God  does  quite  the  con- 
trary; he  beholds  that  which  is  lowly,  as  the  113th  Psalm 
shows:  •'*  Our  Grod  hath  his  dwelling  on  high,  and  yet  hum- 
bleth  to  behold  what  is  in  heaven  and  on  earth."  And  Isaiah: 
"  I  will  look  to  him  that  is  poor,  and  of  a  contrite  spirit,  and 
tr»».nibletb  at  my  word."  God  cares  not  for  that  which  is 
jiigh;  yea,  it  is  an  abomination  before  him.  St.  Luke  says: 
'^  That  which  is  highly  esteemed  among  men,  is  abomination 
in  the  sight  of  God."  Therefore  he  that  intends  to  climb 
liigh,  let  him  beware  of  the  devil,  lest  he  throw  him  down; 
for  the  nature  and  manner  of  the  devil  is,  first  to  hoist  up 
into  heaven,  and  afterwards  to  cast  down  into  hell. 

s2 


260  luther's  table-talk. 

DCIV. 

Id  cafieB  of  melancholy  and  sickness,  I  conclude  it  is  merely 
the  work  of  the  deviL  For  God  makes  us  not  melancholy, 
nor  afirights  nor  kills  us,  for  he  is  a  God  of  the  living. 
Hence  the  Scripture:  ''Rejoice,  and  be  of  good  comfort." 
God's  Word  and  prayer  is  physic  against  spiritual  tribulations. 

DCV. 

I  would  rather  die  through  the  devil,  than  through  the  em» 
peror  or  pope;  for  then  I  should  die  through  a  great  and 
mighty  prince  of  the  world.  But  if  he  eat  a  bit  of  me  'twill 
be  his  bane;  he  shall  spew  me  out  again;  and,  at  the  day  of 
judgment,  I  in  requital  will  devour  him. 

DCVI. 

The  devil  needs  not  to  tell  me  I  am  not  good  or  upright; 
neither  would  I  wish  to  be  so,  that  is,  to  be  without  feeling 
of  my  sins,  or  to  think  I  need  no  remission  of  them;  for,  if 
that  were  the  case,  all  the  treasure  of  Christ  were  lost  on  me, 
seeing  he  says  himself:  ''  He  came  not  for  the  sake  of  the 
just,  but  to  call  sinners  to  repentance." 

DCVII. 

I  hold  that  a  devil,  once  overcome  with  God's  Word  and 
Spirit,  must  be  gone,  and  dare  not  return  again  with  the 
same  temptation;  Christ  says:  '' Avoid,  Satan."  And  in  ano- 
ther place:  ''  Come  out,  thou  unclean  spirit."  Then  say  the 
devils:  "  Suffer  us  to  enter  into  the  herd  of  swine."  Origen 
says:  "  I  believe  that  the  saints  strangle  and  slay  many  devils 
in  combating" — that  is,  break  their  power. 

DCVIII. 

Witchcraft  is  the  devil's  own  proper  work,  wherewith, 
when  God  permits,  he  not  only  hurts  people,  but  often  makes 
away  with  them ;  for  in  this  world  we  are  as  guests  and 
strangers,  body  and  soul  cast  under  the  devil;  he  is  god  of 
ihis  world,  and  all  things  are  under  his  power,  whereby  we 
are  preserved  in  temporal  life, — ^as  meat,  drink,  air,  &c. 

The  devil  is  so  cri£tj  a  spirit,  that  he  can  ape  and  deceive 
our  senses.  He  can  cause  one  to  think  he  sees  something, 
which  he  sees  not^  that  he  hears  thunder,  or  a  trumpet,  which 


OF   THE   DEVIL   AND   HIS   WORKS.  261 

ht  hears  not.  Like  as  the  soldiers  of  Julius  Csesar  thought 
thiy  heard  the  sound  of  a  trumpet,  as  Suetonius  writes,  and 
yet»  there  was  no  such  thing.  Oh,  Satan  is  a  master  in  aping 
äad  deceiving  people,  and  every  human  sense. 

And  especially,  is  he  artful  when  he  deceives  people  spi- 
rituallj,  bewitclung  and  deceiving  the  hearts  and  conscienoeSy 
in  such  sort  that  thej  hold  and  receive  erroneous  and  un- 
godly doctrine  and  opinion,  for  the  upright  and  divine  truth. ' 

We  see  at  this  day  how  easy  a  matter  it  is  for  him  so  to  do, 
by  the  sectaries  and  seducers;  for  he  has  so  bewitched  and 
deceived  their  hearts,  that  they  hold  that  for  the  clear  truth, 
which  is  altogether  lies,  errors,  and  abominable  darkness. 
They  hold  themselves  wise  and  learned  in  divine  matters^ 
other  people  they  regard  as  geese,  which  neither  see  nor  un- 
derstand anything. 

DCIZ. 

The  poisonous  serpent  takes  such  delight  in  doing  mischief, 
that  he  not  only  deceives  secure  and  proud  spirits  with  his 
delusions,  but  also  undertakes,  through  his  deceptions,  to 
bring  into  error  those  who  are  well  instructed  and  grounded 
in  God's  Word.  He  vexes  me  often  so  powerfully,  and 
assaults  me  so  fiercely  with  heavy  and  melancholy  thoughts, 
that  I  forget  my  loving  Lord  and  Saviour  Christ  Jesus,  or 
at  least  behold  him  far  otherwise  than  he  is  to  be  beheld. 
There  is  none  of  us  so  free,  but  that  often  he  is  thus  deceived 
and  bewitched  with  false  opinions.  Therefore  we  should 
learn  how  to  know  this  conjuror,  to  the  end  he  may  not 
come  behind  us,  being  sleepy  and  secure,  and  so  delude  us 
with  his  witchcraft.  And  truly,  if  he  find  us  not  sober  and 
watching,  and  not  armed  with  spiritual  weapons,  that  is,  with- 
God's  Word  and  with  faith,  then  most  surely  he  will  over- 
come us. 

DCX. 

When  I  could  not  be  rid  of  the  devil  with  sentences  out  of 
the  Holy  Scripture,  I  made  bim  often  fly  with  jeering  words; 
sometimes  I  said  unto  him:  Saint  Satan!  if  Christ's  bloody 
which  was  shed  for  my  sins,  be  not  sufficient,  then  I  desire 
that  thou  wouldst  pray  to  God  for  me.  When  he  finds  me 
idle,  with  nothing  in  hand,  he  is  very  busy,  and  before  I  am 
aware,  he  wrings  from  me  a  bitter  sweat:  but  when  I  ofier 


262  LtrrHEu's  table-talk. 

him  the  pointed  spear,  God's  Word,  he  flies;  yet,  before  he 
goes,  makes  a  grievous  hurrieane.  When  I  began  to  write 
against  the  ptype,  and  the  gospel  was  going  on,  the  devil  sft 
himself  strongly  to  work,  rumbling  and  raging  about,  for  he 
would  wiilingly  have  preserved  purgatory  at  Magtleburg. 
There  was  a  citizen,  whose  child  died,  for  whom  he"  refused 
to  have  vigils  and  masses  sung.  The  devil  played  his  freaks 
came  every  night,  about  twelve  o'clock,  into  the  chamber 
where  the  boy  died,  and  made  a  whining  like  a  young  child. 
The  good  dtixen  being  therewith  full  of  sorrow,  knew  not 
whaA  'coaise  to  take.  The  popish  priests  said:  O,  now  you 
see  how  it  goes  when  vigils  are  not  solemnized.  Whereupon 
the  citiacen  sent  to  me,  -desiring  my  advice,  (for  the  sermon  I 
had  lately  preached  on  Usis  text:  **  They  have  Moses  luid  tlie 
prophets,"  had  been  printed,  and  been  read  by  him} ;  and  I 
wrote  to  him  from  Wittenberg,  and  advised  him  not  to  suffer 
any  vigils  at  all  to  be  held,  for  he  might  be  fully  assui-cd  t)iat 
these  were  merely  pranks  of  the  devil;  whereupon,  the  chil- 
dren and  servants  in  the  house  jeered  the  devil,  aud  «»aid: 
What  doest  thou,  Satan?  Avoid,  thou  cursed  spirit,  get  thee 
gone  to  the  place  where  thou  oughtest  to  be,  to  the  pit  of  hell. 
When  the  devil  marked  their  contempt»  he  left  off  his  ptnie, 
and  came  there  no  more.  He  is  a  proud  spirit^  and  caonot 
endure  scorn. 

DCXl. 

Though  Satan  ceases  not  to  plague  the  Christians,  and  to 
shoot  at  us  his  fiery  darts,  'tis  very  good  and  profitable  for 
us,  for  thereby  he  makes  us  the  more  sure  of  the  word  and 
doctrine,  so  that  faith  increases,  and  is  stronger  in  us.  We 
are  often  shaken,  and,  indeed,  now  and  then  the  devil  drives 
out  of  us  a  sour  and  bitter  sweat,  but  he  cannot  bring  us  to 
despair;  for  Christ  always  has  kept  the  field,  and  through  us 
he  will  keep  it  still.  Through  hope,  in  all  manner  of  triaU 
and  temptations,  we  hold  ourselves  on  Christ. 

DCXII. 

*ns  a  fearful  thing  when  Satan  torments  the  sorrowfal 
consdence  with  melancholy;  then  the  wicked  villain,  nnister- 
like,  disguises  himself  in  the  person  of  Christ,  so  that  it  is 
impossible  for  a  poor  creature,  whose  conscience  is  troubled, 
to  discover  the  knavery.     Hence  many  of  those,  that  neither 


OF   THE   DEVIL   AND    HIS  WORKS.  263 

know  nor  understand  the  same,  run  headlong  into  despair, 
and  make  away  with  themselves;  for  thej  are  blinded  and 
deceived  so  powerfully  by  him,  that  they  are  fully  persuaded 
it  is  not  the  devil,  but  Christ  himself,  that  thus  vexes  and 
torments  them. 

I  am  a  doctor  of  Holy  Scripture,  and  for  many  years  have 
preached  Christ;  yet,  to  this  day,  I  am  not  able  to  put  Satan 
oif,  or  to  drive  him  away  from  me,  as  I  would;  neither  am  I 
able  so  to  comprehend  Christ  and  to  take  hold  on  him,  as  in 
Holy  Scripture  he  is  placed  before  me;  but  the  devil  con- 
tinually seeks  how  to  put  another  Christ  into  my  mind.  Yet, 
nevertheless,  we  ought  to  render  humble  thanks  to  Almighty 
€rod,  who  has  hitherto  preserved  us  by  his  holy  Word, 
through  faith  and  by  prayer,  so  that  we  know  how  to  walk 
before  him  in  humility  and  fear,  and  not  to  depend  or  pre- 
sume on  our  own  wisdom,  righteousness,  strength,  and  power, 
but  to  cheer  and  comfort  ourselves  in  Christ,  who  is  always 
more  than  sufficiently  strong  and  powerful;  and,  although  we 
be  weak  and  faint,  yet  we  continually  vanquish  and  over- 
come through  his  power  and  strength  in  us  poor,  weak,  and 
feeble  creatures.  For  this  may  his  holy  name  be  blessed  and 
magnified  for  evermore.     Amen. 

Dcxin. 

The  devil  has  two  occupations,  to  which  he  applies  himself 
incessantly,  and  which  are  the  foundation  stones  of  his  king- 
dom— flying  and  murder.  Grod  says:  "  Thou  shalt  do  no 
murder."  "  Thou  shalt  have  none  other  gods  but  me. 
Against  these  two  commandments,  the  devil,  with  all  his 
force,  fights  without  intermission. 

He  now  plays  no  more  with  people,  as  heretofore,  by 
means  of  rumbling  spirits,  for  he  sees  that  the  condition  of 
the  time  is  far  otherwise  than  what  it  was  twenty  years  past. 
He  now  begins  at  the  right  end,  and  uses  great  diligence. 
The  rumbling  spirits  are  mute  among  us;  but  the  spirits  of 
sedition  increase  above  measure,  and  get  the  upper  hand: 
Grod  resist  them. 

DCXIV. 

The  power  the  devil  exercises  is  not  by  Grod  commanded, 
but  God  resists  him  not,  sufiering  him  to  make  tumults,  yet 


264  Luther's  table-talk. 

no  longer  or  further  than  he  wills,  for  God  has  set  him  a  mark, 
beyond  which  he  neither  can  nor  dare  step. 

When  God  said,  concerning  Job,  to  Satan:  "  Behold,  he 
is  in  thy  hands,  yet  spare  his  life,"  this  power  was  by  God 
permitted,  as  if  God  should  say:  I  will  so  far  permit  and 
give  thee  leave,  but  touch  not  his  life. 

DCXY. 

It  is  almost  incredible  how  God  enables  us,  weak  flesh  and 
blood,  to  enter  combat  with  the  devil,  and  to  beat  and  overcome 
so  powerful  a  spirit  as  he,  and  with  no  other  weapon  but 
only  his  Word,  which  by  faith  we  take  hold  on.  This  must 
needs  grieve  and  vex  that  great  and  powerful  enemy. 

DCXVI. 

The  devil  is  like  a  fowler;  of  the  birds  he  catches,  he  wrings 
most  of  their  necks,  but  keeps  a  few  alive,  to  allure  other  birds 
to  his  snare,  by  singing  the  song  he  will  have  in  a  cage.  I 
hope  he  will  not  get  me  into  his  cage. 

DCXVII. 

Let  not  man  flatter  himself  that  the  devil  is  in  hell,  far 
from  the  ungodly,  as  the  archbishop  of  Mayence  thinks;  the 
devil  dwells  in  his  hard  heart,  and  impels  him  according 
to  his  will  and  pleasure.  For  if  the  devil  had  no  power  but 
to  plague  us  in  body  and  goods,  and  vexed  and  tormented  us 
only  with  the  cares  and  troubles  of  this  life,  he  were  no  devil 
to  make  account  of.  But  he  has  learned  a  higher  art;  he 
takes  away  and  falsifies  the  articL''.  of  justification, /7rtt;a^'t7e  et 
positive,  and  either  tears  the  same  quite  out  of  our  hearts,  as 
in  Popedom,  or  defiles  it  through  sects  and  heresies,  which 
hang  thereon  a  gloss  about  works,  or  what  not,  leaving  the 
husks  of  the  nuts  to  the  hearers,  but  the  kernels  are  gone. 

DCXVIII. 

The  devil  has  f.wo  manner  of  shapes  or  forms,  wherein  lie 
disguises  himself;  he  either  appears  in  the  shape  of  a  ser- 
pent, to  affright  and  kill;  or  else  in  the  form  of  a  silly  sheop, 
to  lie  and  deceive;  these  are  his  two  court  colours.  The 
devil  is  a  foolish  spirit,  for  he  gives  means  and  occasion  to 
Christ  to  defend  himself,  in  that  he  plagues  the  poor  and  wake 
Christians;  for  thereby  he  confirms  the  authority  of  Christ 


OF   THE   DEVIL   AND   HIS   WORKS.  ^GS 

and  his  apostles;  as  when  they  make  the  sick  whole  and  sound, 
the  devil  had  rather  he  had  left  them  at  peace  and  quiet,  but 
Ms  wicked  desire  to  do  mischief  drives  him  forward,  to  the 
end  he  may  be  brought  to  confusion. 

DCXIX, 

Our  songs  and  psalms  sorely  vex  and  grieve  the  devil, 
whereas  our  passions  and  impatiences,  our  complainings  and 
crjings,  our  "alas!"  or  "woe  is  me!"  please  him  well,  so 
that  he  laughs  in  his  fist.  He  takes  delight  in  tormenting  us, 
especially  when  we  confess,  praise,  preach,  and  laud  Christ. 
For  seeing  the  devil  is  a  prince  of  this  world,  and  our  utter 
enemy,  we  must  be  content  to  let  him  pass  through  his  coun- 
try: he  will  needs  have  imposts  and  customs  of  us,  and  strike 
our  bodies  with  manifold  plagues. 

DCXX, 

God  gives  to  the  devil  and  to  witches  power  over  human 
creatures  in  two  ways;  first,  over  the  ungodly,  when  he  will 
punish  them  by  reason  of  their  sins;  secondly,  over  the  just 
and  godly,  when  he  intends  to  try  whether  they  will  be  con- 
stant in  the  faith,  and  remain  in  his  obedience.  Without 
God's  will  and  our  own  consent,  the  devil  cannot  hurt  us; 
for  God  says:  "  Whoso  touches  you,  toucheth  the  apple  of 
mine  eye."  And  Christ:  "  There  cannot  fall  an  hair  from 
your  head,  without  your  heavenly  Father's  notice." 

DCXXI. 

The  devil's  power  is  not  so  well  seen  in  the  fall  of  carnal 
people,  and  of  the  wise  of  this  world,  who  live  like  senseless 
creatures  and  heathen,  as  in  the  fall  of  the  saints  who  were 
endued  with  the  Holy  Ghost;  as  Adam,  David,  Solomon, 
Peter,  &c.,  who  committed  great  sins,  and  fell  by  God's  will, 
to  the  end  they  should  not  proudly  exalt  themselves  by  reason 
of  God's  gifts. 

DCXXII. 

By  good  experience,  I  know  the  devil's  craft  and  subtilty, 
that  he  not  only  blows  the  law  into  us,  to  terrify  and  affright 
us,  and  out  of  mole-hills  to  make  mountains, — that  is,  to 
make  a  very  hell  of  what  is  but  a  small  and  little  sin, 
which  as  a  wondrous  juggler  he  can  perform  artfully;  but 


266  Luther's  table-talk. 

also,  can  sometimes  make  such  to  be  great  and  heavy  sins 
which  are  no  sins;  for  he  brings  one  threatening  sentence  or 
other  out  of  the  Holy  Scriptures,  and  before  we  are  aware, 
gives  so  hard  a  blow  to  our  hearts,  in  a  moment,  that  we 
lose  all  light  and  sight,  and  take  him  to  be  the  true  Christ, 
whereas  it  is  only  the  envious  devil. 

Dcxxni. 

When  tribulations  approach,  excommunicate  them  in  the 
name  of  Christ  Jesus,  and  say:  Grod  has  forbidden  me  to  re- 
ceive that  coin,  because  it  is  minted  by  the  devil;  we  reject  it 
as  prohibited. 

When  heavy  temptations  come  upon  thee,  expel  them  by 
what  means  thou  best  mayest;  talk  with  goodfriends,  of  such, 
things  as  thou  takest  delight  in. 

DCXXIV. 

When  I  write  against  the  pope,  I  am  not  melancholy,  for 
then  I  labour  with  the  brains  and  understanding,  then  I 
write  with  joy  of  heart;  so  that  not  long  since  Dr.  Reisen- 
pusch  said  to  mo  :  I  much  marvel  you  can  be  so  merry; 
if  the  case  were  mine,  it  would  go  near  to  kill  me.  Where- 
upon I  answered:  Not  the  pope  or  all  his  shaven  retinue  can 
make  me  sad;  for  I  know  that  they  are  Christ's  enemies; 
therefore  I  fight  against  him  with  joyful  courage. 

DCXXV. 

The  devil  gives  heaven  to  people  before  they  sin,  but  after 
they  sin,  brings  their  consciences  into  despair.  Christ  deals 
quite  contrary,  for  he  gives  heaven  after  sins  committed,  and 
makes  consciences  joy^. 

Last  night  as  I  waked  out  of  my  sleep,  the  devil  came  and 
said:  God  is  far  from  thee,  and  hears  not  thy  prayers.  Where- 
upon 1  said:  Very  well,  I  will  call  and  cry  the  louder.  I 
will  place  before  my  sight  the  world's  unthankfulness,  and 
the  ungodly  doings  of  kings,  potentates,  and  princes;  I  will 
also  think  upon  the  raging  heretics;  all  these  will  inflame  my 
praying. 

DCXXVI. 

The  hound  of  hell,  in  Greek,  is  called  Cerberus;  in  Hebrew, 
Scorphur:  he  has  three  throats — sin,  the  law,  and  death. 


OF   THE  DEVIL   AND   HIS  WORKS  267 

DCXXVII. 

In  Job  are  two  chapters  (xl.  and  xli.)  concerning  Behe- 
moth the  whale,  before  whom  no  man  is  in  safety.  *^  Wilt 
thou  (saith  the  text)  draw  leviathan  out  with  a  hook?  Will 
he  maKe  many  supplications  unto  thee?  will  he  speak  soft 
words  unto  thee?"  These  are  images  and  figures  whereby 
the  devil  is  signified. 

DCXXVIII. 

At  Mohlburg,  in  Thuringia,  not  far  from  Erfurt,  tnere 
was  a  musician,  who  gained  his  living  by  playing  at  merry- 
makings.    This  man  came  to  the  minister  of  his  parish,  and 
complained  that  he  was  every  day  assailed  by  the  devil,  who 
threatened  to  carry  him  off,  because  he  had  played  at  an 
onlawfttl  marriage.     The  minister  consoled  him,  prayed  for 
him,  recited  to  him  numerous  passages  of  Scripture,  directed 
against  the  devil;  and,  with  some  other  pious  men,  watched 
over  the  unfortunate  man,  day  and  night,  fastening  the  doors 
and  windows,  so  that  he  might  not  be  carried  off.    At  length 
the  musician  said:  "  I  feel  that  Satan  cannot  harm  my  soul, 
but  he  will  assuredly  remove  my  body;"  and  that  very  nighl^ 
at  eight  o'clock,  though  the  watch  was  doubled,  the  devil 
came  in  the  shape  of  a  furious  wind,  broke  the  windows,  and 
carried  off  the  musician,  whose  body  was  found  next  morn- 
ing, stiff  and  black,  stuck  on  a  nut-tree.     'Tis  a  most  sure 

and  certain  stoiy,  added  Luther. 

> 

DCXXIX. 

We  cannot  expel  demons  with  certain  ceremonies  and 
words»  as  Jesus  Christ,  the  prophets,  and  the  apostles  did. 
All  we  can  do,  is  in  the  name  of  Jesus  Christ,  to  pray  the 
Lord  God,  of  his  infinite  mercy,  to  deliver  the  possessed 
persons.  And  if  our  prayer  is  offered  up  in  full  faith,  we  are 
assured  by  Christ  himself  (vSt.  John  xvi.  23),  that  it  will  be 
eflicacious,  and  overcome  all  the  devil's  resistance.  I  might 
mention  many  instances  of  this.  But  we  cannot  of  ourselves 
expel  the  evil  spirits,  nor  must  we  even  attempt  it. 

DCXXX. 

Men  are  possessed  by  the  devil  two  ways;  corporally  and 
spiritually.  Those  whom  he  possesses  corporally,  as  mad 
people,  he  has  permission  from  God  to  vex  and  agitate,  but  he 


268  Luther's  table-talk. 

has  no  power  over  their  souls.  The  impious,  who  persecute 
the  divine  doctrine,  and  treat  the  truth  as  a  lie,  and  who, 
unhappily,  are  very  numerous  in  our  time,  these  the  devil 
possesses  spiritually.  They  cannot  be  delivered,  but  remain, 
horrible  to  relate,  his  prisoners,  as  in  the  time  of  Jesus 
Christ  were  Annas,  Gaiaphas,  and  all  the  other  impious 
Jews  whom  Jesus  himself  could  not  deliver,  and  as,  now-a- 
days,  are  the  pope,  his  cardinals,  bishops,  tyrants,  and  par- 
tisans. 

DCXXXI. 

When  Satan  says  in  thy  heart:  "  God  will  not  pardon  thy 
sins,  nor  be  gracious  unto  thee,"  I  pray,  how  wilt  thou  then, 
as  a  poor  sinner,  raise  up  and  comfort  thyself,  especially  when 
other  signs  of  God's  wrath  beat  upon  thee,  as  sickness, 
poverty,  &c.  And  when  thy  heart  begins  to  preach  and  say: 
behold,  here  thou  liest  in  sickness;  thou  art  poor  and  forsaken 
of  every  one:  why,  thou  must  turn  thyself  to  the  other  side,  and 
say:  Well,  let  it  outwardly  seem  as  it  will,  yea,  though  mine 
own  heart  felt  infinitely  more  sorrow,  yet  I  know  for  certain, 
that  I  am  united  and  made  one  with  my  Lord  and  Saviour 
Christ;  I  have  his  word  to  assure  me  of  the  same,  which  can 
neither  fail  nor  deceive  me,  for  God  is  true,  and  performs 
what  he  promises. 

DCXXXII. 

The  devil  often  casts  this  into  my  breast:  How  if  thy 
doctrine  be  false  and  erroneous,  wherewith  the  pope,  the 
mass,  friars  and  nuns  are  thus  dejected  and  stuiled?  at 
which  the  sour  sweat  has  drizzled  from  me.  But  at  last, 
when  I  saw  he  would  not  leave,  I  gave  him  this  answer: 
Avoid,  Satan;  address  thyself  to  my  God,  and  talk  wiüi  him 
about  it,  for  the  doctrine  is  not  mine,  but  his;  he  has  com- 
manded me  to  hearken  unto  this  Christ. 


OF   TEMPTATION   AND   TRIBULATION.  269 


OF  TEMPTATION  AND  TRIBULATION. 

DCXXXIII. 

Whoso,  "without  the  word  of  grace  and  prayer,  disputes 
with  the  devil  touching  sin  and  the  law,  will  lose;  therefore 
let  him  leave  off  betimes.  For  the  devil  is  armed  against  us 
with  Goliah's  sword,  with  his  spear  and  weapons;  that  is,  he 
has  on  his  side  to  assist  him,  the  testimony  of  our  own  con- 
sciences, which  witness  against  us  in  that  we  have  trans- 
gressed all  God's  commandments;  therefore  the  devil  has  a 
very  great  advantage  against  us. 

The  devil  often  assaults  me,  by  objecting,  that  out  of  my 
doctrine  great  offences  and  much  evil  have  proceeded,  and 
with  this  he  many  a  time  vehemently  perplexes  me.  Aiid 
although  I  make  him  this  answer:  That  much  good  is  also 
raised  thereby,  which  by  God's  grace  is  true,  yet  he  is  so 
nimble  a  spirit,  and  so  crafty  a  rhetorician,  that,  master-like, 
he  can  pervert  this  into  sin.  He  was  never  so  fierce  and  fuU 
of  rage  as  he  is  now.     I  feel  him  well. 

But  when  I  remember  myself,  and  take  hold  on  the  gospel, 
and  meet  him  therewith,  then  I  overcome  him  and  confute 
all  his  arguments;  yet  for  a  time  I  often  fail.  He  says:  The 
law  is  also  God's  Word;  why,  then,  is  the  gospel  always 
objected  against  me?  I  say:  True:  the  law  is  also  God*s 
Word;  but  it  is  as  far  different  from  the  gospel,  as  heaven  is 
from  earth;  for  in  the  gospel,  God  offers  unto  us  his  grace; 
he  will  be  our  God  merely  out  of  love,  and  he  presents  unto 
us  his  only  begotten  Son,  who  delivers  us  from  sin  and  death, 
and  has  purchased  for  us  everlasting  righteousness  and  life; 
thereon  do  I  hold,  and  wiU  not  make  God  a  liar.  God  indeed 
has  also  given  the  law,  but,  in  every  respect,  for  another  use 
and  purpose. 

What  I  teach  and  preach,  I  teach  openly,  by  clear  day- 
light, not  in  a  corner.  I  direct  the  same  by  the  gospel,  by 
baptism,  and  by  the  Lord's  prayer.  Here  Christ  stands,  him 
I  cannot  deny;  upon  the  gospel  do  I  ground  my  cause,  &c. 
Yet  the  devil,  with  his  crafty  disputing,  brings  it  so  near 
unto  me,  that  the  sweat  of  anguish  drops  from  me. 

Thus  was  St.  Paul  constrained  to  defend  himself  at  Phi- 


270  Luther's  table  talk. 

lippi,  when  both  Jews  and  Gentiles  hit  him  in  the  teeth, 
saying:  "  That  he  troubled  their  city."  And,  at  Thessalonica, 
saying: "  These  are  they  that  tum  the  world  upside  down;  they 
do  contrary  to  the  decrees  of  Caesar."  And  at  Caesarea,  saying: 
**  This  is  a  pestilent  fellow,  that  hath  moved  sedition  among 
all  the  Jews  throughout  the  world."  So  the  devil  stirred  up 
the  Jews  against  Christ,  accusing  him  of  rebellion,  that  he 
forbad  to  pay  tribute  unto  Caesar,  and  that  he  blasphemed,  in 
calling  himself  the  Son  of  God.  So  I  say  to  Satan:  Like  as 
thou  earnest  to  confusion  by  Christ  and  St  Paul,  even  so 
Mr.  Devil,  shall  it  go  with  thee,  if  thou  meddlest  with  me. 

DCXXXIV. 

All  heaviness  of  mind  and  melancholy  come  of  the  devil; 
especially  these  thoughts,  that  God  is  not  gracious  unto  him: 
that  God  will  have  no  mercy  upon  him,  &c.  Whosoever 
thou  art,  possessed  with  such  heavy  thoughts,  know  for  cer- 
tain, that  they  are  a  work  of  the  devil.  God  sent  his  Son  into 
the  world,  not  to  affright,  but  to  comfort. 

Therefore  be  of  good  courage,  and  think,  that  hencefor- 
ward thou  art  not  the  child  of  a  human  creature,  but  of  God, 
through  faith  in  Christ,  in  whose  name  thou  art  baptized; 
therefore  the  spear  of  death  cannot  enter  into  thee;  he  has 
no  right  unto  Üiee,  much  less  can  he  hurt  or  prejudice  thee, 
for  he  is  everlastingly  swallowed  up  through  Christ. 

DCXXXV. 

It  IS  better  for  a  Christian  to  be  sorrowful  than  secure,  as 
the  people  of  the  world  are.     Well  is  it  for  him  that  stands 
always  in  fear,  yet  knows  he  has  in  heaven  a  gracious  God, 
for  Christ's  sake;  as  the  Psalm  says:  ^'  The  Lord's  delight  is  , 
in  them  that  fear  him,  and  put  their  trust  in  his  mercy."        i 

There  are  two  sorts  of  tribulations;  one,  of  the  spirit;  ano-  I 
ther,  of  the  flesh.     Satan  torments  the  conscience  with  lies» 
perverting  that  which  is  done  uprightly,  and  according  to 
God's  Word;  but  the  body,  or  flesh,  he  plagues  in  another 
kind. 

No  man  ought  to  lay  a  cross  upon  himself,  or  to  adopt  tri- 
bulation, as  is  done  in  Popedom;  but  if  a  cross  or  tribulation 
come  upon  him,  then  let  him  suffer  it  patiently,  and  know 
that  it  is  good  and  profitable  for  him. 


OF   TEMPTATION    AND   TRIBULATION.  271 

DC  XXXVI. 

Luther  being  informed  of  one  that  was  fiercely  tempted 
and  plagued  in  his  conscience,  because  he  found  not  in  him- 
self a  complete  righteousness,  that  he  was  not  so  righteous  as 
Grod  in  tlie  law  required,  and  that,  in  praying,  he  always  felt 
blaspheming  against  Christ,  said:  It  is  a  good  sign  ;  for 
blaspheming  of  God  is  two-fold;  one  activa^  or  operative, 
when  one  wilfully  seeks  occasion  to  blaspheme  God;  the 
other,  a  constrained  blaspheming  of  God,  passiva,  when  the 
devil,  against  our  wills,  possesses  us  with  evil  cogitations, 
whicli  we  desire  to  resist.  With  such,  God  will  have  us  to 
be  exercised,  to  the  end  we  may  not  lie  snoring  in  laziness, 
but  strive  and  pray  against  them.  By  this  means  such  things, 
in  time,  will  vanish  away  and  cease,  especially  at  our  last 
end;  for  then  the  Holy  Ghost  is  present  with  his  christians, 
stands  by  them,  drives  away  the  devil,  and  makes  a  sweet, 
quiet,  and  peaceable  conscience.  Wherefore,  for  his  spiritual 
disease,  let  him  take  this  my  physic;  that  he  trouble  not  him- 
self about  anything,  but  be  of  good  comfort,  trust  in  God, 
and  hold  on  to  the  Word — the  devil,  of  his  own  accord,  will 
soon  cease  from  stirring  up  such  temptation. 

Concerning  this  tribulation,  that  he  finds  not  a  full  and 
complete  righteousness  in  himself,  let  him  know,  that  no 
human  creature  finds  it  in  this  life;  it  is  altogether  angelical, 
which  shall  fall  unto  us  in  the  life  to  come.  Here  we  must 
content  ourselves  with  Christ's  righteousness»  which  he  fully 
merited  for  us,  with  his  innocent  and  spotless  life. 

DCXXXVII. 

Christ  said  to  the  adulteress:  "  Neither  do  I  condemn  thee, 
go,  and  sin  no  more.'*  To  the  murderer,  he  said:  "This 
day  shalt  thou  be  with  me  in  Paradise."  But  to  the  Scribes 
and  Pharisees,  who  set  themselves  against  the  righteousness 
of  the  gospel,  Christ  said:  "  Woe  be  unto  you." 

When  one  out  of  weakness  denies  God's  Word,  as  many 
at  this  time  do,  under  prince  George,  it  is  no  sin  against  the 
Holy  Ghost.  Peter  sinned  in  denying  Christ,  but  not  against 
the  Holy  Ghost.  On  the  contrary,  Judas  persisted  in  ginning; 
he  repented  not  aright,  but  remained  hardened. 


272  Luther's  table-talk. 

dcxxxviii. 

It  is  impossible  for  a  human  heart,  without  crosses  and 
tribulations,  to  think  upon  God. 

DCXXXIX. 

Not  all  can  bear  tribulations  alike;  some  are  better  able  to 
bear  a  blow  of  the  devil;  as  we  tkree,  Philip  Melancthon, 
John  Calvin,  and  myself. 

DCXL. 

David,  doubtless,  had  worse  devils  than  we,  for  without 
great  tribulations,  he  could  not  have  had  so  great  and  glo- 
rious revelations.  David  made  psalms:  we  also  will  make 
psalms,  and  sing  as  wqII  as  we  can,  to  the  honour  of  our  Lord 
God,  and  to  spite  and  mock  the  devil  and  his  spouse. 

DCXLI. 

When  David  sang  his  song:  "  O  my  son  Absalom,  my  sod, 
my  son  Absalom,  would  God  I  had  died  for  thee,  O  Absalom 
my  son,  my  son,"  &c.  Ah!  how  sorrowful  and  perplexed  a 
man  was  he.  The  very  words  denote  that  his  grief  of  heart 
was  excessive. 

The  good  and  holy  king  had  vehement  tribulations  and 
crosses,  which  altogether  eclipsed  and  darkened  the  promises 
made  by  God  unto  him.  They  were  fearful  and  horrible 
examples.  To  hold  fast  and  sure  to  the  Word,  in  time  oi 
such  trials  and  vexations,  as  David  did.  Oh!  this  is  of  ines- 
timable value. 

DCXLII. 

The  upright  and  true  Christian  church  has  to  strive  not 
only  with  flesh  and  blood,  but  with  spiritual  wickedness  in  high 
places.  The  spiritual  combat  is  most  heavy  and  dangerous; 
flesh  and  blood  take  away  but  only  body,  wife  and  children, 
house,  land,  and  what  is  temporal;  but  the  spiritual  evil  takes 
away  the  soul,  everlasting  life  and  salvation, 

DCXLIII. 

The  Lord  our  God  is  a  God  of  humble  and  perplexed 
hearts,  who  are  in  need,  tribulation,  and  danger.  If  we  were 
strong,  we  should  be  proud  and  haughty.  Grod  shows  his 
power  in  our  weakness;  he  will  not  quench  the  glimmering 
flax,  neither  will  he  break  in  pieces  the  bruised  reed. 


OF   TEMPTATION   AND   TRIBULATION.  273 

DCXLIV. 

Faith's  tribulation  is  the  greatest  and  sharpest  torment,  for 
faith  must  overcome  all  other  tribulations;  so  that  if  faith  be 
foUed,  all  other  tribulations  must  needs  fall  upon  human  crea* 
tures;  but  if  faith  hold  up  her  head,  and  be  sound  and  in 
health,  all  other  tribulations  and  vexations  must  grow  sick, 
weak,  and  decrease.  This  tribulation  of  faith  was  that  thorn^ 
which  St.  Paul  felt,  and  which  pierced  through  flesh  and 
spirit,  through  soul  and  bodj.  Such  tribulations  was  David 
possessed  with,  when  he  made  this  psalm  :  ^*  Lord,  rebuke 
me  not  in  thy  anger,"  No  doubt  he  would  rather  have  been 
slain  with  a  sword,  than  have  suffered  such  wrath  and  indig* 
nation  from  God. 

DCXLV. 

Heavy  thoughts  bring  on  physical  maladies;  when  the  soul 
is  oppressed,  so  is  the  body.  Augustin  said  well:  u4nimaplus 
est  ubi  amat,  quam  ubi  animat  When  cares,  heavy  cogita» 
tions,  sorrows,  and  passions  superabound,  they  weaken  the 
body,  which,  without  the  soul,  is  dead,  or  like  a  horse  without 
a  driver.  But  when  the  heart  is  at  rest,  and  quiet,  then  it 
takes  care  of  the  body,  and  gives  it  what  pertains  thereunto. 
Therefore  we  ought  to  abandon  and  resist  anxious  thoughts^ 
by  all  possible  means. 

DCXLVI. 

The  life  of  no  human  creature  is  without  discontent;  every 
one  has  his  tribulations,  and  many  a  one,  rather  than  be 
without  them,  will  procure  disquietness  to  himself.  No  man 
is  content  with  that  which  God  gives  him. 

DCXLVII. 

Ah!  how  willingly  would  I  now  die,  for  I  am  faint  and. 
overwrought,  and  at  this  time  I  have  a  joyful  and  peaceable 
heart  and  conscience.  I  know  full  well,  so  soon  as  I  shall  be 
again  in  health,  I  neither  shall  have  peace  nor  rest,  but 
sorrow,  weariness,  and  tribulations.  But  even  that  great 
man,  St.  Paul,  could  not  be  exempt  from  tribulations. 

DCXLVni. 

When  spiritual  tribulations  approach,  we  say:  cursed  be 
the  day  wherein  I  was  bom;  and  we  begin  to  sweat.  In  such 
tribulations  was  our  blessed  Saviour  Christ,  in  the  garden^ 

if 


274  Luther's  table-talk. 

when  he  said:  "  Father,  let  this  cup  pass  from  me."  I  fere 
the  will  was  against  the  will,  yet  he  turned  himself  presently 
according  to  his  Father's  will,  and  was  comforted  by  an  angel. 
Christ,  who  in  our  f  esh  was  plagued  and  tempted,  is  the 
best  mediator  and  advocate  with  God,  in  our  tribuktiou. 
He  is  president,  when  we  are  only  respondents,  if  we  will 
but  suffer  him  to  mediate.  Seems  it  God  is  angry  with  us 
when  we  are  in  tribulation  and  temptation,  yet  wlicn  we 
repent  and  believe,  we  shall  find,  that  under  such  auger 
God's  grace  and  goodness  towards  us  lie  hid.  Therefore,  let 
us  patiently  attend  God^s  leisure,  and  constantly  remaiu  in 
hope. 

DCXLIX. 

On  the  8th  of  August,  1S29,  Luther,  with  his  wife,  lay 
flick  of  a  fever.  Overwhelmed  with  dysentery,  sciatica,  *iid 
a  dozen  other  maladies,  he  said:  God  has  touched  me  öorely, 
and  I  have  been  impatient:  but  God  knows  better  than  we 
wliereto  it  serves.  Our  Lord  God  is  like  a  printer,  who  sets 
tike  letters  backwards,  so  that  here  we  must  so  read  them; 
when  we  are  printed  off,  yonder,  in  the  life  to  come,  we  shall 
read  all  dear  and  straightforward.  Meantime  we  must  have 
patience. 

Tribulation  is  a  right  school  and  exercise  of  flesh  sind 
blood.  The  Psalms,  almost  in  every  verse,  speak  of  nothing 
but  tribulations^  perplexities,  sorrows,  and  troubles;  they  are 
a  book  of  tribulations. 

BCL. 

Christ  received  the  thief  on  the  cross,  and  Paul,  after  so 
many  blasphemings  and  prosecutionsr  We,  then,  have  no 
cause  at  all  to  doubt.  And,  indeed,  we  must  all  in  that  way 
attain  to  salvation.  Yet,  though  we  have  no  cause  to  fear 
God's  wrath,  for  old  Adam's  sake  we  must  stand  in  fear; 
fbr  we  cannot  take  such  hold  on  the  grace  and  mercy  of  God 
as  we  ought.  He  had  but  only  the  first  six  words  in  the 
creed:  "  I  believe  in  God  the  Father,"  yet  these  were  far 
above  his  natural  wisdom,  reason,  and  understanding. 

DCLI. 

The  devil  plagues  and  torments  us  in  the  place  where  w<*  arc 
most  tender  and  weak.  In  Paradise,  he  fell  not  upon  Adam, 
but  upon  Eve.  It  commonly  rains  where  it  was  wet  enough 
before. 


OF    TEMPTATION    AND    TRIBULATION.  27o 

When  one  is  possessed  with  the  doubt,  that  though  he  call 
upon  the  Lord  he  cannot  be  heard,  and  that  God  has  turned 
his  heart  from  him,  and  is  angry,  cogitations  which  we  suffer, 
which  are  forced  upon  us,  he  must  against  them  arm  himself 
with  God's  Word,  promising  to  hear  him.  As  to  the  when 
and  how  God  will  hear  him,  this  is  stark  naught;  place,  time, 
and  person  are  accidental  things;  the  substance  and  essence 
is  the  promise. 

DCLIl. 

I  have  often  need,  in  my  tribulations,  to  talk  even  with  a 
diild,  in  order  to  expel  such  thoughts  as  the  devil  possesses 
me  with;  and  this  teaches  me  not  to  boast,  as  if  of  myself  I 
were  trble  to  help  myself,  and  to  subsist  without  the  strength 
of  Christ.  I  need  one,  at  times,  to  help  me,  who,  in  his 
whole  body,  has  not  so  much  divinity  as  I  liave  in  one 
finger. 

DCLIII. 

In  this  life  are  many  different  degrees  of  tribulations,  as 
there  are  different  persons.  Had  another  had  the  tribulations 
which  I  have  suffered,  he  would  long  since  have  died;  while 
I  could  not  have  endured  the  buffetings  which  St.  Paul  did, 
nor  St.  Paul  the  tribulations  which  Christ  suffered.  The 
greatest  and  heaviest  grief  is,  when  one  dies  in  the  twinkling 
of  an  eye.  But  hereof  we  ought  not  to  dispute,  but  to  refer 
the  same  to  God's  judgment. 

DCLIV. 

When  I  am  assailed  with  heavy  tribulations,  I  rush  out 
amoDg  my  pigs,  rather  than  remain  alone  by  myself.  The 
human  heart  is  like  a  millstone  in  a  mill;  when  you  put 
wheat  under  it,  it  turns  and  grinds  and  bruises  the  wheat  to 
flour;  if  you  put  no  wheat,  it  still  grinds  on,  but  then  'tis 
itself  it  grinds  and  wears  away.  So  the  human  heart,  unless 
it  be  occupied  with  some  employment,  leaves  space  for  the 
devil,  who  wriggles  himself  in,  and  brings  with  him  a  whc^e 
host  of  evil  thoughts,  temptations,  and  tribulations,  which 
grind  out  the  heart. 

DCI.V. 

No  papist  among  them  will  throw  himself  into  the  flames 
for  his  doctrine,  whereas  our  people  readily  eneounter  Are 

t2 


276  Luther's  table-talk. 

and  death,  following  therein  the  example  of  the  holy  martyrs, 
St.  Agnes,  St.  Agatha,  St.  Vincent,  St.  Lawrence,  &c.  JVe 
are  sheep  for  the  slaughter.  Only  the  other  day,  they  burned, 
at  Paris,  two  nobles  and  two  magistrates,  victims  in  the 
cause  of  the  gospel,  the  king  himself  (Francis  I.),  setting 
fire  to  the  fap^gots. 

DCLVL 

My  tribulations  are  more  necessary  for  me  than  meat  and 
drink;  and  all  they  that  feel  them  ought  to  accustom  them- 
selves thereunto,  and  learn  to  bear  them.  K  Satan  had  not 
so  plagued  and  exercised  me,  I  should  not  have  been  so  great 
an  enemy  unto  him,  or  have  been  able  to  do  him  such  hurt 
Tribulations  keep  us  from  pride,  and  therewith  increase  the 
acknowledgment  of  Christ  and  of  God's  gifts  and  benefits. 
For,  from  the  time  I  began  to  be  in  tribulation,  God  gave  me 
the  victory  of  overcoming  that  confounded,  cursed,  and  blas^ 
phemous  life  wherein  I  lived  in  Popedom.  God  did  the 
business  in  such  a  way,  that  neither  the  emperor  nor  the  pope 
was  able  to  suppress  me,  but  the  devil  must  come  and  set 
upon  me,  to  the  end  God's  strength  may  be  known  in  my 
weakness. 

DCLVII. 

Our  tribulations  and  doubts,  wherewith  the  devil  plagues 
us,  can  be  driven  away  by  no  better  means  than  by  contemn- 
ing him;  as  when  one  contemns  a  fierce  cur,  in  passing  quietly 
by  him,  the  dog  then  not  only  desists  from  biting,  but  also 
from  barking;  but  when  one  enrages  him  by  timorously 
throwing  something  at  him,  then  he  falls  upon  and  bites  him. 
Even  so,  when  the  devil  sees  that  we  fear  him,  he  ceases  not 
to  torment  and  plague  us. 

PCLVIII. 

A  woman  at  Eisenach  lay  very  sick,  having  endured  hor- 
rible paroxysms,  which  no  physician  was  able  to  cure,  for  it 
was  directly  a  work  of  the  devil.  She  had  had  swoonings, 
and  four  paroxysms,  each  lasting  three  or  four  hours.  Her 
hands  and  feet  bent  in  the  form  of  a  horn;  she  was  chill  and 
cold;  her  tongue  rough  and  dry;  her  body  much  swollen. 
She  seeing  Luther,  who  came  to  visit  her,  was  much  rejoiced 
thereat,  raised  herself  up,  and  said:  Ah!  my  loving  father  in 
Christ,  I  have  a  heavy  burthen  upon  me,  pray  to  Grod  for 


OF   TEMPTATION   AND    TRIBULATION.  277 

me;  and  so  fell  down  in  her  bed  again.  Whereupon  Luther 
sighed,  and  said:  '^God  rebuke  thee,  Satan,  and  command 
thee  that  thou  suffer  this,  his  divine  creature,  to  be  at  peace." 
Then  turning  himself  towards  the  Standers  by,  he  said:  **  She 
is  plagued  of  the  devil  in  the  body,  but  the  soul  is  safe,  and 
shall  be  preserved;  therefore  let  us  give  thanks  to  God,  and 
pray  for  her;"  and  so  they  all  prayed  aloud  the  Lord's  prayer. 
After  which,  Luther  concluded  with  these  words:  "  Lord 
God,  heavenly  Father!  who  hast  commanded  us  to  pray  for 
the  sick,  we  beseech  thee,  through  Jesus  Christ,  thy  only  be- 
loved Son,  that  thou  wouldst  deliver  this  thy  servant  from 
her  sickness,  and  from  the  hands  of  the  devil.  Spare,  O  Lord, 
her  soul,  which,  together  with  her  body,  thou  hast  purchased 
and  redeemed  from  the  power  of  sin,  of  death,  and  of  the 
devil."  Whereupon  the  sick  woman  said:  **  Amen."  The 
night  following  she  took  rest,  and  the  next  day  was  graciously 
delivered  &om  her  disease  and  sickness. 

DCLIX. 

A  letter,  written  by  Luther  to  Doctor  Beneaict  Paul,  whose 
son  had  lately  been  killed  by  a  fall  from  the  top  of  a  house: — 
**  Although  it  be  nowhere  forbidden  in  Holy  Scripture  to 
mourn  and  grieve  for  the  death  of  a  godly  child  or  friend — 
nay,  we  have  many  examples  of  the  godly,  who  have  bewailed 
the  death  of  their  children  and  friends — yet  there  ought  to 
be  a  measure  in  sorrowing  and  mourning.  Therefore,  loving 
doctor,  while  you  do  veil  to  mourn  and  lament  the  death  of 
your  son,  let  not  y(  r  grief  exceed  the  measure  of  a  Chris- 
tian, in  refusing  .  oe  comforted.  I  would  have  you,  first, 
consider  'twas  God  gave  that  son  unto  you,  and  took  him  from 
you  again;  secondly,  I  would  wish  you  to  follow  the  example 
of  that  just  and  godly  man.  Job,  who,  when  he  had  lost  all 
his  children,  all  his  wealth  and  substance,  said:  ^Have  we 
received  good  at  the  hand  of  the  Lord,  and  shall  we  not  re- 
ceive evil?  The  Lord  gave,  and  the  Lord  hath  taken  away, 
blessed  be  the  name  of  the  Lord,'  &c.  He  rightly  considered 
that  both  good  and  evil  come  of  the  Lord ;  even  so  do  you 
likewise;  then  you  shall  see  that  you  have  much  greater  gifts 
and  benefits  left  of  God  to  you  than  the  evil  you  now  feel. 
But  you  look  now  only  upon  the  evil  that  your  son  is  dead; 
and,  meantime,  you  forget  the  glorious  treasure  God  has 


278  luthee's  table-talk 

given  you,  in  the  true  knowledge  of  his  word,  a  good  and 
peaceable  conscience,  which  alone  should  overweigh  all  evil 
which  may  happen  unto  you;  why,  then,  do*  you  plague  and 
torment  yourself  with  the  death  of  your  son?  But,  admit 
the  loss  a  great  and  heavy  one,  'tis  no  new  thing;  you  are 
not  alone  therein,  but  have  companions  who  have  had  like 
misfortunes.  Abraham  had  much  more  sorrow  of  heart,  con- 
cerning his  son,  while  he  was  yet  living,  than  if  he  had  been 
dead.  How  think  ye  was  it  with  him  in  his  heart,  when,  with 
his  naked  sword,  he  was  to  strike  off  the  head  of  his  son? 
How  was  it  also,  think  you,  with  Jacob,  when  he  was  in- 
formed that  his  loved  son  Joseph  was  torn  in  pieces  by  wild 
beasts?  Or  what  father  was  ever  perplexed  and  troubled 
in  heart  like  David,  when  by  his  son  Absalom  he  was  perse- 
cuted and  driven  out  of  his  kingdom,  and  when  that  son,  in 
a  state  of  rebellion,  was  slain  and  damned?  Doubtless,  Da- 
vid's heart  at  that  time,  with  great  grief,  might  have  melted. 
Therefore,  when  you  rightly  behold  and  consider  these  and 
like  examples  of  such  high,  enlightened  people,  you  ought  to 
feel  that  this  your  sorrow  of  heart  is  nothing  comparable  with 
theirs.  Therefore  know,  loving  brother,  that  God's  mercy  is 
greater  than  our  ti*ibulations.  You  have,  indeed,  cause  to 
mourn,  as  you  think,  but  it  is  nothing  else  than  sugar  mingled 
with  vinegar;  your  son  is  very  well  provided  for;  he  lives 
now  with  Christ;  oh!  would  to  God  that  I,  too,  had  finished 
my  course;  I  would  not  wish  myself  here  again.  Your  suf- 
fering is  only  a  corporal  cross.  You  are  a  good  logician  and 
teach  others  that  art;  make  use  thereof  yourself  now;  put  it 
in  practice;  define,  divide,  conclude,  distmguish  that  which 
is  spiritual,  and  separate  it  from  that  which  is  corporal." 

DCLX. 

When  Satan  will  not  leave  off  tempting  thee,  then  bear 
with  patience,  hold  on  hand  and  foot,  nor  faint,  as  if  there 
would  be  no  end  thereof,  but  stand  courageously,  and  attend 
God's  leisure,  knowing  that  what  the  devil  cannot  accomplish 
by  his  sudden  and  powerful  assaults,  he  thinks  to  gain  by  crafi^ 
by  persevering  to  vex  and  tempt  thee,  thereby  to  make  thee 
faint  and  weary,  as  in  the  Psalm  is  noted:  "Many  a  time 
have  they  afflicted  me  from  my  youth  up;  yet  they  have  not 
prevailed  against  me,"  &c.     But  be  fully  assured,  that  in  this 


OF    TEMPTATION    AND    TKIBULATION.  279 

sport  with  the  devil,  God,  with  all  his  holy  angels^  takes  de- 
li|?ht  and  joy;  and  assure  thyself,  also,  that  the  end  thereof 
will  be  blessed  and  happy,  which  thou  shalt  certainly  find  to 
thy  ev<Tlasting  comfort. 

DCiiXr. 

Concerning  predestination,  it  is  best  to  begin  below,  at 
Christ,  as  then  we  both  hear  and  find  the  Father;  for  all 
those  that  have  begun  at  the  top  have  broken  their  necks.  I 
Lave  been  thoroughly  plagued  and  tormented  with  such  cogi- 
tations of  predestination;  I  would  needs  know  how  God  in- 
tended to  deal  with  me,  &c.  But  at  last,  God  be  praised!  I 
dean  loft  them;  I  took  hold  again  on  God's  revealed  word; 
liigher  I  was  not  able  to  bring  it,  for  a  human  creature  can 
never  search  out  the  celestial  will  of  God;  this  God  hides, 
for  the  sake  of  the  devil,  to  the  end  the  crafty  spirit  may  be 
deceived  and  put  to  confusion.  The  revealed  will  of  God  the 
devil  has  learned  from  us,  but  God  reserves  his  secret  will  to 
himself.  It  is  sufficient  for  us  to  learn  and  know  Christ  in 
liis  Imnianity,  iu  which  the  Father  has  revealed  himself* 

DCLXII» 

Chvii^t,  on  the  tenth  day,  came  again  into  Jerusaleiii»  and 
on  the  fourteenth  day  he  was  killed.  His  cogitations  and 
tribulations  then  were  concerning  the  sins  of  the  whole  world, 
concerning  God's  wrath  and  death,  of  which  all  ought  to 
stand  in  fear.  But  before  he  was  thua  personalty  made  sin 
for  us,  he  was  a  man  of  sorrows,  and  acquainted  with  grief; 
his  tribulations  were  concerning  his  labour  and  pains,  which 
he  knew  would  be  spent  in  vain  upon  his  own  nation,  the 
Jews,  and  over  which  he  wept  bitterly,  because  they  knew 
not  the  time  of  their  visitation. 

ncLXiii. 

More  and  greater  sins  are  committed  when  pec^te  are  alone 
than  when  they  are  in  society.  When  Eve,  in  paradise, 
walked  by  herself,  the  devil  deceived  her.  In  solitary  places 
are  committed  murders,  robberies,  adulteries,  &c.;  ft»  in  soli- 
tude the  devil  has  place  and  occasion  to  mislead  people.  But 
whosoever  is  in  honest  company  is  ashamed  to  sin,  or  at  least 
ha«  no  opportunity  for  it;  and  moreover,  our  Saviour  Christ 


280  Luther's  table-talk. 

promised:  "  Where  two  or  three  be  gathered  together  in  my 
name,  there  will  I  be  in  the  midst  of  them." 

When  king  David  was  idle  and  alone,  and  went  not  out  to 
the  wars,  then  he  fell  into  adultery  and  murder.  I  myself 
have  found  that  I  never  fell  into  more  sin  than  when  I  was 
alone.  Grod  has  created  mankind  for  fellowship,  and  not  for 
«)litariness,  which  is  clearly  proved  by  this  strong  argument: 
Ood,  in  the  creation  of  the  world,  created  man  and  woman, 
to  the  end  that  the  man  in  the  woman  should  have  a  fellow 

DCLXIT. 

We  find  in  no  history  any  human  creature  oppressed  with 
such  sorrow  as  to  sweat  blood,  therefore  this  history  of  Christ 
is  wonderful;  no  man  can  understand  or  conceive  what  his 
bloody  sweat  is.  And  it  is  more  wonderful,  that  the  Lord  of 
grace  and  of  wrath,  of  life  and  of  death,  should  be  so  weak, 
and  made  so  sorrowful,  as  to  be  constrained  to  seek  for  solace 
and  comfort  of  poor  and  miserable  sinners,  and  to  say:  Ah, 
loving  disciples!  sleep  not,  wake  yet  a  little,  and  talk  one  with 
another,  that  at  least  I  may  hear  some  people  are  about  me. 
Here  the  Psalm  was  rightly  applied,  which  says:  "  Thou  hast 
made  him  a  little  lower  than  the  angels,"  &c.  Ah,  that 
liloody  sweat  was  pressed  out  of  our  blessed,  sweet  Saviour 
Christ  Jesus,  through  the  immeasurable  heavy  burden  which 
lay  on  his  innocent  back;  namely,  the  sins  of  the  universal 
world,  against  which,  doubtless,  he  prayed:  "  O  Lord,  rebuke 
me  not  in  thine  anger,  neither  chasten  me  in  thy  hot  dis* 
pleasure." 


OF  LUTHER'S  ADVERSARIES. 

DCLXV. 

Such  fellows  as  Tetzel,  Cochlaeus,  Lemnius,  I  nothing  r^ai'd* 
We  should  have  no  dealing  with  such  backbiters  and  slanderers» 
they  are  most  detestable;  they  appear  not  openly  in  the  field, 
nor  come  right  in  our  sight,  but,  in  their  poisoned  hatred, 
«com  everything  we  do.  They  boast  highly  of  the  Fathers; 
let  them:  we  have  one  Father,  which  is  in  heaven,  who  is 
above  all  fathers;  their  piece  and  patchwork  is  of  no  weight 


OP  lutheb's  adversaries.         2S1 

They  write  under  the  inspiration  of  a  corrupt  and  vicious 
heart,  and  we  all  know  that  their  works  are  mere  impudent 
lies.  The  article  of  the  Holy  Trinity  is  nowhere  written 
expressly  in  Holy  Scripture,  yet  it  is  believed;  therefore,  they 
say,  we  ought  also  to  believe  traditions  and  ordinances  of  men 
wiüiout  God's  Word. 

DCLXVI. 

This  Wetzell  they  have  preferred  at  Leipzig,  is  a  mis- 
chievous fellow.  He  was  condemned  to  die,  and  would  have 
been  executed,  but  was  saved  at  my  intercession,  and  honour- 
ably entertained;  now  he  requites  me  by  his  insolences. 
However,  'tis  a  wretch  that  has  condemned  himself;  he  is 
not  worthy  to  be  answered;  he  will  have  his  judge.  The 
papists  will  gain  nothing  by  their  railing.  When  they  blas- 
pheme, we  should  pray,  and  be  silent,  and  not  carry  wood  to 
the  fire. 

I  am  glad  this  fellow  is  at  Leipzig;  he  is  there  like  a  mouse 
taken  in  a  trap,  for  he  is  full  of  evil  opinions;  when  they 
break  out,  he  will  get  his  payment.  He  got  much  poison  from 
Campanus,  who  wrote  a  blasphemous  book  under  this  title: 
Against  all  that  were  and  are  in  the  world  since  the  apostles' 
time.  He  has  lost  the  general  praise.  He  is  reserved  in  his 
preachings;  and  cold,  colder  than  ice.  He  dares  not  break 
out  and  say  what  he  has  in  his  heart;  he  goes  like  a  shackled 
hare;  he  fears  his  hearers;  his  mouth  is  shut,  his  words  cap- 
tive, as  in  a  dungeon.  The  words  of  an  eloquent  man 
should  move  others,  and  pierce  the  heart.  But  they  that 
teach  nothing  uprightly  or  purely,  are  but  half-learned;  dunce- 
like, bold,  and  presumptuous;  as  Carlstad  is  with  his  ToutOy 
out  of  which  he  made  Autos, 

DCLXVII. 

The  emperor  Sigismund  was,  as  it  were,  made  captive  by 
the  papists.  They  made  him  do  what  they  pleased;  to  wear 
a  deacon's  coat,  and,  at  Christmas,  to  read  the  gospel  to  the 
pope;  so  that  every  emperor  is  now  said  to  be  a  deacon  of 
the  Romish  church,  the  pope's  mass-servant.  The  emperor, 
after  he  performed  this  ceremony,  had  never  any  success 
against  the  Turks  or  in  Germany.  The  kingdom  of  Bohemia 
is  fallen,  which  before  was  a  very  fair  kingdom. 


282  Luther's  table-talk. 

dclxviii. 

Latomus  was  the  best  among  all  my  adversaries:  his  point 
was  this:  "  What  is  received  of  the  church,  ought  not  to  be 
rejected."  As  the  Jews  said:  "  We  are  God's  people;"  so  the 
papists  cry:  "  The  church  cannot  err."  This  was  the  argu- 
ment against  which  the  prophets  and  apostles  fought;  Moses 
says:  "  They  moved  me  to  jealousy  with  that  which  was  not 
God,  and  I  will  provoke  them  to  anger  with  a  foolish  nation." 
And  St.  Paul:  "  That  he  is  a  Jew  which  is  one  inwardly;''  and 
Isaiah:  "In  him  shall  the  Gentiles  trust." 

"  It  is  impossible,"  say  they,  "  that  God  should  for&ake  his 
church,  for  he  declares,  *  I  am  with  you  always,  unto  the  end 
of  the  world,'  '*  &c.  The  question  is,  to  whom  do  these  words: 
with  you,  refer?  which  is  the  true  church  whereof  Christ 
spake?  The  perplexed,  broken  and  contrite  in  heart,  or  the 
Eomish  courtesans  and  knaves. 

DCLXIX. 

Philip  Melancthon  showing  Luther  a  letter  from  Augsburg^ 
wherein  he  was  informed,  that  a  very  learned  divine,  a  papist 
in  that  city,  was  converted,  and  had  received  the  gospel, 
Luther  said:  I  like  those  best  that  do  not  fall  off  suddenly, 
but  ponder  the  case  with  considerate  discretion,  compare  to- 
gether the  writings  and  arguments  of  both  parties,  and  lay 
them  on  the  gold  balance,  and  in  God's  fear  search  after  the 
upright  truth;  out  of  such,  fit  people  are  made,  able  to  stand 
in  controversy.  Such  a  man  was  St.  Paul,  who  at  f  rst  was 
a  strict  Pharisee  and  man  of  works,  who  stiffly  and  earnestly 
held  over  and  defended  the  law;  but  afterwards  preached 
Christ  in  the  best  and  purest  manner  against  the  whole  nation 
of  the  Jews. 

DCLXX. 

That  impious  knave,  Martin  Cellarius,  thought  to  flatter 
me  by  saying:  "  Thy  calling  is  superior  to  that  of  the  apostles;" 
but  I  at  once  checked  him,  replying  sharply:  "  By  no  means; 
I  am  in  no  degree  comparable  with  the  apostles."  He  sent 
me  four  treatises  he  had  written,  about  Moses'  temple,  and 
the  allegories  it  involved;  but  I  returned  them  at  once,  for 
they  were  full  of  the  moat  arrogant  self-glorification. 


OF  lutheh's  adversaries.  283 

DCLXXI. 

Erasmus  of  Rotterdam  is  the  vilest  miscreant  that  ever 
disgraced  the  earth.  He  made  several  attempts  to  draw  me 
into  his  snares,  and  I  should  have  been  in  danger,  but  that 
God  lent  me  special  aid.  In  1525,  he  sent  one  of  his  doctors, 
with  200  Hungarian  ducats,  as  a  present  to  mj  wife;  but  I 
refused  to  accept  them,  and  enjoined  my  wife  to  meddle  not 
in  these  matters.     He  is  a  very  Caiphas. 

"  Qui  Satanam  non  odit,  amet  tua  carmina  Erasme, 
Atque  idem  jungat  furias  et  mulgeat  orcum." 

DCLXXII. 

Erasmus  is  very  pitiful  with  his  prefaces,  though  he  tries  to 
smooth  them  over;  he  appears  to  see  no  difference  between 
Jesus  Christ  our  Saviour,  and  the  wise  pagan  legislate 
Solon.  He  sneers  at  St  Paul  and  St.  John;  and  ventures 
to  say,  that  the  Epistle  to  the  Romans,  whatever  it  might 
have  been  at  a  former  period,  is  not  applicable  to  the  present 
state  of  things.  Shame  upon  thee,  accursed  wretch!  'Tis  a 
mere  Momus,  making  his  mows  and  mocks  at  everything  and 
everybody,  at  God  and  man,  at  papist  and  protestant,  but  all 
the  while  using  such  shuffling  and  double-meaning  terms, 
that  no  one  can  lay  hold  of  him  to  any  effectual  purpose. 
Whenever  I  pray,  I  pray  for  a  curse  upon  Erasmus. 

DCLXXIII. 

Carlstad  opposed  me  merely  out  of  ambition,  for  he  flat- 
tered himself  that  on  earth  was  not  a  more  learned  man  than 
he.  And  although  in  his  writings  he  imitated  me,  yet  he  played 
strange  tricks  with  my  manner.  He  wanted  to  be  the  great 
man,  and  truly  I  would  wiUingly  have  left  the  honour  to 
him,  so  far  as  it  had  not  been  against  God.  For,  I  praise 
my  God,  I  was  never  so  presumptuous  as  to  think  myself 
wiser  than  another  man.  When  at  first  I  wrote  against 
indulgences,  I  designed  simply  to  have  opposed  them,  think- 
wig  that,  afterwards^  others  would  come  and  accomplish  what 
I  had  begun. 

DCLXXIV. 

We  ought  utterly  to  contemn  and  reject  Campanus,  and 
Dot  to  esteem   him  worthy  of  an  answer,  for  thereby  he 


284  Luther's  table-talk. 

becomes  more  audacious  and  insolent.     Let  us  despise  him, 
so  will  he  soonest  be  smothered  and  suppressed. 

DCLXXV. 

Luther  being  informed  that  the  preaching  of  James 
Schenck  was  everywhere  extolled,  said:  01  how  acceptable 
to  me  would  these  reports  be,  if  with  his  preaching  he 
brought  not  in  such  sweet-mouthed,  smooth,  and  stately 
words,  of  which  St.  Paul  complains  to  the  Romans,  whereby 
hearers  are  deceived.  They  are  like  the  wind  Cecias,  which 
blows  so  mild  and  still,  so  soft  and  warm,  that  the  blossoms 
of  trees,  and  other  herbs  and  flowers,  are  enticed  to  spring 
forth  to  their  destruction.  Even  so  the  devil,  when  he 
preaches  Christ  in  his  ministers,  intends  to  destroy  Christ; 
and  although  he  speak  the  truth,  yet  even  therewith  he  lies. 
An  honest  man  may  well  go  up  the  stairs  when  a  knave 
lies  hid  behind  them;  for  the  devil  can  well  endure  that 
Christ  sit  upon  the  tongue,  meantime  he  himself  lies  hid 
under  it,  so  that  the  people  are  tickled  and  inflamed  with 
what  they  hear;  but  such  smooth  tattling  lasts  not  long;  for 
Satan,  through  the  gospel,  will  pervert  the  gospel,  because 
presumptuous  and  secure  spirits  acknowledge  not  their  sins. 
And  where  there  is  no  tinder  to  make  it  catch,  there  Christ 
has  no  room  or  place  wherein  he  may  work;  for  he  is  come  only 
to  them  that  are  of  perplexed,  broken  hearts  and  spirits.  But 
these  contemners  of  the  law  are  haughty  and  proud  spirits, 
just  as  the  people  in  Popedom,  under  the  tradition  of  the  law, 
were  far  i'rom  observing  the  law,  that  being  altogether 
strange  to  them.  Therefore  the  preaching  of  the  law  is  a 
preparation  for  the  gospel,  and  gives  matter  for  Christ  to 
work  upon,  who  is  the  only  work-master  of  faith. 

DCLXXVI. 

On  the  15th  of  April,  1539,  certain  positions,  printed  at 
Leipzig,  were  sent  to  Luther,  wherein  John  Hammer  subtly 
maintained  that  the  law  concerned  the  Christians  nothing  at 
all;  he  also  divided  repentance  into  three  parts,  and  said: 
The  Jews  had  one  kind  of  repentance,  the  Gentiles  another 
kind,  and  the  Christians  a  third.  Whereupon  Luther  »id: 
Who  could  have  ever  thought  such  extravagant  spirits 
ßhould  come?    'Tis  an  uti"     and  mischievous  error,  to  distin- 


OF  i.cther's  adversaries.  285 

guish  repentance  according  to  persons,  whereas  there  is  only 
one  £ind  of  repentance  given  to  all  mankind,  seeing  that  all, 
one  as  well  as  another,  have  angered  and  offended  one  only 
God,  whether  Jews,  Grentiles,  or  Christians.  'Tis  as  gross, 
abominable,  and  manifest  error,  as  it  were  to  say  that  men 
have  another  kind  of  repentance  than  women  have;  princes 
than  subjects;  masters  than  servants;  rich  than  poor — 
making  God  to  be  a  respecter  of  persons:  as  though  the 
prophets  had  not  taught  uprightly  of  repentance,  and  as 
though  the  repentance  of  the  Ninevites  was  not  upright  and 
true;  whence,  at  last,  would  follow,  that  if  we  preached  not 
repentance  out  of  the  law,  Christ  was  not  under  the  law, 
whereas  he  was,  for  our  sakes,  under  the  curse  of  the  law. 

DCLXXVIT. 

On  the  13th  of  September,  1538,  a  warm  disputation  was 
held,  nearly  five  hours  long,  in  which  Luther  powerfully 
inveighed  agains^  innovators,  telling  them  that  they  would 
destroy  the  go'  pel,  and  abolish  the  law,  and  would  bring  to 
evil  those  minds  which  were  too  secure.  He  said  he  wou^d 
resist  them  to  his  last  breath,  did  it  cost  him  his  life.  In  the 
evening,  he  discoursed  of  the  heresy  of  Arius;  when  that 
innovator  began  to  preach  his  doctrine,  Peter,  patriarch  of 
Alexandria,  denounced  it  as  erroneous,  and  against  Christ's 
honour,  seeing  that  he  who  denies  the  divinity  of  Christ, 
certainly  deprives  him  of  his  honour.  Arius  began  by 
denying  that  Christ  was  God,  aflSrming  that  he  was  only  a 
creature,  though  a  perfect  creature.  But  when  the  godly 
bishops  resisted  him,  he  said,  secondly,  that  Christ,  the  most 
perfect  of  creatures,  yea,  above  the  angels,  had  made  all  other 
creatures.  Thirdly,  he  alleged  that  Christ  was  God,  emana- 
ting from  God,  as  light  from  light;  and  he  taught  so  subtly, 
that  many  people  joined  him,  and  shared  his  opinions.  The 
pious  bishop  of  Milan,  Auxentius,  against  whom  Hilary 
wrote  an  epistle,  fell  into  his  errors. 

Arius  finished  by  saying,  that  Christ  was  not  born  of  the 
Father,  equal  God,  but  was  of  one  substance  with  the  Father, 
and  would  not  give  up  this  assertion  as  to  his  creation.  Then 
began  the  strife  about  the  word  ITomousion,  which  was 
inserted  in  the  Athanasian  creed,  but  which  is  nowhere 
written  in  the  Holy  Scripture,  that  he  was   born  of  the 


286  lüthek's  table-talk. 

Father,  yet  it  was  pertinent,  and  in  respect  to  his  hmnaa 
nature  rightly  spoken. 

The  heresies  of  Arias  continued  very  long,  above  three 
hundred  years.  They  were  in  highest  flourish  under  Con- 
stantine;  under  Domitian  they  t3minnized;  under  Jovian, 
Valentinian,  and  Gratian,  they  somewhat  decreased.  They 
•lasted  the  time  of  seven  emperors,  until  the  Gollis  came. 
The  great  Turk,  to  this  day,  is  an  Arian.  We  thus  see  that 
there  is  no  heresy,  no  error,  no  idolatry,  however  gross, 
which  does  not  obtain  partisans  and  supporters.  'Tis  mani- 
fest, in  the  present  day,  at  Rome,  where  the  pope  is  honoured 
as  a  God. 

DCLXXVm. 

Philip  Melancthon  has  a  good  conscience,  and  therefore 
takes  matters  to  heart.  Christ  well  and  thoroughly  exercised 
our  forefathers;  he  who  belongs  to  Christ  must  feel  the 
serpent's  sting  in  the  heeL  No  doubt  the  mother  of  our 
Lord  was  a  x>oor  maid,  for  she  was  betrothed  to  a  carpenter, 
also  poor. 

Let  us  then  be  merry  and  contented  in  poverty  and  trouble, 
and  remember  that  we  have  a  rich  master,  who  will  not  leave 
us  without  help  and  comfort;  in  so  doing,  we  shall  have  peace- 
ful consciences,  let  it  go  with  us  as  God  please.  The  un- 
godly want  this  peace  in  their  hearts;  as  Isaiah  says:  **  Tbej 
are  as  the  waves  of  the  sea;  neither  have  the  covetous  usurers 
any  peace  of  conscience." 

DCLXXIX. 

Erasmus  was  poisoned  at  Borne  and  at  Yenioe  with  eipicrt- 
rean  doctrines.  He  extols  the  Arians  more  highly  than  the 
Papists;  he  ventured  to  say  that  Christ  is  named  God  but 
once  in  St.  John,  where  Thomas  says:  **  My  Lord  and  my 
God."  His  chief  doctrine  is,  we  must  carry  ourselves  accord- 
ing to  the  time,  or,  as  the  proverb  goes,  hang  the  doak 
according  to  the  wind;  he  only  looked  to  liimself,  to  have 
good  and  easy  days,  and  so  died  like  an  epicurean,  without 
any  one  comfort  of  God. 

DCLXXX. 

This  do  I  leave  behind  me   as  my  will  and  testament^ 
whereunto  I  make  you  witnesses.    I  hold  Erasmus  of  Rotter- 


OP  LÜTHKR'S  A.DVERSARIES.  287 

dam  to  be  Christ's  most  bitter  enemy.  In  his  catechism, 
of  all  bis  writings  that  which  I  can  least  endure,  he  teaches 
nothing  decided;  not  one  word  says:  Do  this,  or,  do  not  this; 
he  only  therein  throws  error  and  despair  into  youthful  con- 
sciences. He  wrote  a  book  against  me,  called  HyperaspiteSj 
wherein  he  proposed  to  defend  his  work  on  free-will,  against 
which  I  wrote  my  De  servo  Arbkrio^  which  has  never  yet 
been  confuted,  nor  will  it  ever  be  by  Erasmus,  for  I  am 
certain  that  what  I  wrote  on  the  matter  is  the  unchangeable 
truth  of  Grod.  If  God  live  in  heaven,  Erasmus  will  one  day 
know  and  feel  what  he  has  done. 

Erasmus  is  the  enemy  to  true  religion,  the  open  adversary 
of  Christ,  the  complete  and  faithfiü  picture  and  image  of 
Epicurus  and  of  Lucian. 

DCLXXXI. 

I  care  not  at  all  for  an  open  enemy  of  the  church,  such 
as  the  papists  with  their  power  and  persecutions;  I  regard 
them  not,  f<^  by  them  the  true  church  cannot  receive 
hurt,  nor  can  they  hinder  God*s  Word;  nay,  the  church, 
through  their  raging  and  persecution,  rather  increases. 
But  it  is  the  inward  evil  of  false  brethren  that  will  do 
mischief  to  the  church.  Jndas  betrayed  Christ;  the  false 
apostles  confused  and  fialsified  the  gospel.  Such  are  the 
real  fellows  through  whom  the  devil  rages  and  spoils  the 
church. 

DCLXXXn. 

I  know  not  well  how  to  render  the  word  Jiypocrita.  Mere 
hypocrite,  as  we  commonly  accept  it,  is  too  mild  and  soft  a 
name  for  a  false  brother;  it  should  convey  almost  as  much  as 
sycopJwMta^  a  wicked  villain,  who  for  his  own  private  gain 
does  mischief  to  others.  Such  hypocrites  were  the  servants 
of  king  Saul,  who,  for  the  sake  of  their  bellies,  spake  against 
righteous  David,  backbiting  him  in  the  king's  presence, 
whereby  the  land  was  stained.  Hypocrita  is  not  only  a 
hypocrite  or  a  flatterer  that  pretends  love  towards  one  and 
speaks  that  which  tickles  the  ears,  but  one  that  produces 
mischief  under  colour  of  holiness»  as  the  examples  in  the 
twenty -third  of  Matthew  clearly  show.  St.  Jerome  says: 
Feigned  holiness  is  a  double  evil. 


288  Luther's  table-talk. 

dglxxxiil 

t 

The  greatest  and  fiercest  strife  that  Christians  have,  is 
with  false  brethren.  If  a  false  brother  would  openly  say:  I 
am  a  Pilate,  a  Herod,  an  Annas,  that  is,  if  he  would  put  off 
the  name  of  a  believing  Christian,  and  profess  himself  an  open 
enemy  to  Christ,  then  we  would  patiently  endure  all  the  evil 
he  could  work  upon  us.  But  that  such  should  bear  the  name 
of  Christians,  we  cannot  and  will  not  endure;  this  rule  and 
government  over  the  conscience,  we  divines  take  properly 
unto  us,  and  say:  It  is  ours  through  the  Word,  we  will  not 
suffer  ourselves  to  be  bereaved  of  it,  by  any  means. 

DCLXXXIV. 

We  have  hooted  away  the  friars  and  priests,  by  the  preach- 
ing of  the  gospel,  and  now  the  false  brethren  plague  us. 
Truly  'tis  a  right  sentence:  "  He  came  unto  his  own,  and  his 
own  received  him  not." 

DCLXXXV. 

I  marvel  that  nothing  is  written  of  the  villany  Judas  did 
to  Christ.  I  am  persuaded  he  did  it  for  the  most  part  with 
the  tongue;  for  Christ,  not  in  vain,  complains  of  him  in  the 
41st  Psalm.  Doubtless  he  went  to  the  high  priests  and 
elders,  and  spake  grievously  against  Christ,  saying:  I  bap- 
tize also,  but  now  I  see,  'tis  frivolous  and  nothing  worth. 
Moreover,  he  was  a  thief;  he  thought  to  make  great  gain  in 
betraying  Christ  (as  Wetzell  and  others  think  by  our  means 
to  be  made  great  lords);  he  was  a  wicked,  desperate  villain, 
or  Christ  would  have  forgiven  him,  as  he  forgave  Peter. 
But  Peter  fell  out  of  weakness;  Judas  out  of  wickedness. 

DCLXXXVI. 

Judas  was  as  necessary  among  the  apostles  as  any  three 
of  them.  For  he  confuted  many  arguments  of  the  heretics, 
who  alleged  that  no  man  can  baptize,  but  he  that  has  the 
Holy  Ghost.  What  he  did  in  his  office  was  good  and  right, 
but  when  he  played  the  thief,  he  did  wrong  and  sinned. 
Therefore  we  must  separate  and  distinguish  Ms  person  from 
his  office;  for  Christ  commanded  him  not  to  steal,  but  to 
execute  his  office,  to  preach,  to  baptize,  &c.  •  Judas  likewise 
confuted  what  some  object  to  us,  who  say:  There  are 
among  you  protestants,  many  wicked  wretches,  false  brethren, 
and  unchristian-like  offenders.  Herein  comes  Judas  and  says: 


OF  OFFENCES.  289: 

I  was  also  an  apostle,  I  behaved  and  carried  myself^  as  aa 
understanding  worldly-wise  companion  and  politician,  much 
better  than  the  others,  my  fellow  apostles;  no  man  thought 
that  such  mischief  was  hid  in  me.  Judas  at  the  Lord's 
Supper,  was  directly  the  pope,  who  also  has  got  hold  of  the 
purse,  is  a  covetous  wretch,  a  thief,  and  belly-god,  who  will 
also  speak  in  praise  of  Christ:  in  truth,  'tis  a  right  Iscariot» 


OF   OFFENCES. 

DCLXXXVII. 

When  we  read  that  Judas  hanged  himself,  that  his  belly 
burst  in  pieces,  and  that  his  bowels  fell  out,  we  may  take  this^ 
as  a  sample  how  it  will  go  with  all  Christ's  enemies.  The 
Jews  ought  to  have  made  a  mirror  of  Judas,  and  have  seen 
therein  how  they  in  like  manner  should  be  destroyed.  An 
allegory  or  mystery  herein  lies  hid,  for  the  belly  signifies  the 
whole  kingdom  of  the  Jews,  which  shall  also  fall  away  and< 
be  destroyed,  so  that  nothing  thereof  shall  remain.  When  we- 
read  that  the  bowels  fell  out,  this  shows  that  the  posterity  of 
the  Jews,  their  whole  generation,  shall  be  spoiled  and  go  to 
the  ground. 

DCLXXXVIII. 

I  may  compare  the  state  of  a  Christian  to  a  goose,  tied  up 
over  a  woirs  pit  to  catch  wolves.  About  the  pit  stand  many 
ravening  wolves,  that  would  willingly  devour  the  goose,  but 
she  is  preserved  alive,  while  they,  leaping  at  her,  fall  into  the 
pit,  are  taken  and  destroyed.  Even  so,  we  that  are  Chris- 
tians are  preserved  by  the  sweet  loving  angels,  so  that  €he 
devils,  those  ravening  wolves,  the  tyrants  and  persecutors, 
cannot  destroy  us. 

DCLXXXIX. 

We  little  know  how  good  and  necessary  it  is  for  us  to  have 
adversaries,  and  for  heretics  to  hold  up  their  heads  against 
us.  For  if  Cerinthus  had  not  been,  then  St.  John  the  Evan- 
gelist had  not  written  his  gospel;  but  when  Cerinthus  op- 
posed the  godhead  in  our  Lord  Christ,  John  was  constrained 
to  write  and  say:  In  the  beginning  was  the  Word;  making 
the  distinction  of  the  three  persons  so  clear,  that  nothing. 


290  Luther's  table-talk. 

could  be  clearer.  So  when  I  began  to  write  against  indnl« 
gences  and  against  the  pope,  Dr.  Eck  set  up<m  me,  and  aroused 
me  out  of  my  drowsiness.  I  wish  from  my  heart  this  man 
might  be  turned  the  right  way,  and  be  converted;  for  that  I 
would  give  one  of  my  fingers;  but  if  he  will  remain  where 
he  is,  I  wish  he  were  made  pope,  for  he  has  well  deserved  it, 
for  hitherto  he  has  had  upon  him  the  whole  burthen  of  Pope- 
dom, in  disputing  and  writing  against  me.  Besides  him, 
they  have  none  that  dare  fall  upon  me;  he  raised  my  first 
cogitations  against  the  pope,  and  brought  me  so  far,  or  other- 
wise I  never  should  have  gone  on. 

ncxc. 

A  liar  is  far  worse,  and  does  greater  mischief,  than  a  mur- 
derer on  the  highway;  for  a  liar  and  false  teacher  deceives 
people,  seduces  souls,  and  destroys  them  under  the  colour  of 
God's  Word;  such  a  liar  and  murderer  was  Judas,  like  his 
fatiiier  the  devil.  It  was  a  marvel  how  Judas  should  sit  at 
the  table  with  Christ,  and  not  blush  for  shame,  when  Christ 
said:  '^  One  of  you  shall  betray  me,"  &c  The  other  disciples 
had  not  the  least  thought  that  Judas  would  betray  Chnst; 
each  was  rather  afraid  of  himself,  thinking  Christ  meant  him; 
for  Christ  trusted  Judas  with  the  purse,  and  the  whole  man- 
agement of  the  house-keeping,  whence  he  was  held  in  great 
repute  by  the  apostles. 

DCXCI. 

A  scorpion  thinks  when  his  head  lies  hid  under  a  leaf,  that 
he  cannot  be  seen;  even  so  the  hypocrites  and  false  saints 
think,  when  they  have  hoisted  up  one  or  two  good  works, 
that  all  their  sins  therewith  are  covered  and  hid. 

BCXGII. 

False  Christians  that  boast  of  the  gospel,  and  yet  bring  no 
good  fruits,  are  like  the  clouds  without  rain,  wherewith  the 
whole  element  is  overshadowed,  gloomy  and  dark,  and  yet 
no  rain  falls  to  fructify  the  ground:  even  so,  many  Chris- 
tians affect  great  sanctity  and  holiness,  but  they  have  neither 
faith  nor  love  towards  God,  nor  love  towards  their  neigh- 
bour. 

ncxom. 

Job  says:  **  The  life  of  a  human  creature  is  a  warfare  upon 
earth."    A  human  creature,  especially  a  Christian,  must  be 


OF  OFFSMOBS.  291 

ft  soldier,  ever  striving  and  fighting  with  the  enemy.  .  And 
St.  Paul  describes  the  armour  of  a  Christian,  Ephes.  vi., 
thus: — 

First — The  girdle  of  truth;  that  is,  the  confession  of  the 
pure  doctrine  of  the  gospel,  an  upright,  not  a  hypocritical  or 
feigned  faith. 

Secondly — The  breast-plate  of  righteousness,  by  which  is 
not  meant  the  righteousness  of  a  good  conscience,  although 
this  be  also  needful:  for  it  is  written,  **  Enter  not  into  ju^- 
ment  with  thy  servant,''  &c;  and  St.  Paul:  "  I  know  nothing 
of  myself,  yet  1  am  not  thereby  justified,"  but  the  righteous^» 
ness  of  faith,  and  of  the  remission  of  sins,  which  Paul  means 
in  that  place,  touching  which  Moses  spake.  Gen.  zv.:  *'  Abra- 
ham believed  God,  and  that  was  imputed  unto  him  for 
righteousness." 

Thirdly — ^The  shoes  wherewith  the  feet  are  shod;  viz.  the 
works  of  the  vocation,  whereby  we  ought  to  remain,  and  not 
to  go  further,  or  to  break  out  beyond  the  appointed  mark. 

FoTirthly — The  shield  of  faith;  similar  to  this  is  the  fable 
of  Perseus  with  the  head  of  Grorgon,  upon  which  whoso 
looked  died  immediately;  as  Perseus  held  and  threw  Gorgon's 
head  before  his  enemies,  and  thereby  got  the  victory,  even  so 
a  Christian  must  likewise  hold  and  cast  the  Son  of  God,  as 
Grorgon's  head,  before  all  the  evil  instigations  and  crafts  of 
the  devil,  and  then  most  certainly  he  shall  prevail  and  get  the 
victory. 

Fifthly — The  helmet  of  salvation;  that  is,  the  hope  oi 
everlasting  life.  The  weapon  wherewith  a  Christian  fights 
the  enemy  is:  **  The  sword  of  the  spirit,"  1  Thess.  v.,  that  i% 
God's  word  and  prayer;  for  as  the  lion  is  frightened  at  nothing 
more  than  at  the  crowing  of  a  cock,  so  the  devil  can  be  over- 
come and  vanquished  with  nothing  else  than  with  God's 
word  and  prayer;  of  this  Christ  himself  has  given  us  an 
example. 

ncxoiy« 

Our  life  is  like  the  sailing  of  a  ship;  as  the  mariners  in  the 
ship  have  before  them  a  haven  towards  which  they  direct 
their  course,  and  where  they  will  be  secure  from  all  danger, 
even  so  the  promise  of  everlasting  life  is  made  unto  us^  äat 
we  therein,  as  in  a  safe  hav^i,  may  rest  calm  and  secure«. 
But  seeing  our  ship  is  weak,  and  the  whids  and  waves  beat 

v2 


292  Lüth£b's  table-talk. 

upon  us,  as  though  thej  would  overwhelin  us,  therefore  we 
have  need  of  a  good  and  experienced  pilot,  who  with  his 
counsel  and  advice  may  rule  and  govern  the  vessel,  that  it 
run  not  on  a  rock,  or  utterly  sink  and  go  down.  Such  a 
pilot  is  our  blessed  Saviour  Christ  Jesus« 

DCXCV. 

Ingratitude  is  a  very  irksome  thing,  which  no  human 
creature  can  tolerate;  yet  our  Lord  God  can  endure  it.  If 
I  had  had  to  do  with  the  Jews,  patience  would  have  failed  me; 
I  had  never  been  able  so  long  to  endure  their  stubbornness. 
The  prophets  were  always  poor,  contemned  people;  plagued 
and  persecuted  not  only  by  outward  and  open,  but  also  by 
inward  and  secret  enemies,  for  the  most  part  of  their  own 
people.  That  which  the  pope  does  against  us  is  nothing  to 
compare  with  that  which  Jeckel  and  others  do,  to  our  sorrow 
of  heart. 

DCXCVI. 

We  ought  diligently  to  be  aware  of  sophistry,  which  not 
only  consists  in  doubtful  and  uncertain  words,  that  may  be 
construed  and  turned  as  one  pleases,  but  also,  in  each  pro- 
fession, in  all  high  arts,  as  in  religion,  covers  and  cloaks  itself 
with  the  fair  name  of  Holy  Scripture,  alleging  to  be  God's 
word,  and  spoken  from  heaven.  Those  are  unworthy  of  praise 
who  can  pervert  everything,  screwing,  contemning,  and  reject- 
ing the  meanings  and  opinions  of  others,  and,  like  the  phi- 
losopher Gameades,  disputing  in  utraque  parte^  and  yet 
conclude  nothing  certain.  These  are  knavish  tricks  and 
sophistical  inventions.  But  a  fine  understanding,  honestly 
disposed,  that  seeks  after  truth,  and  loves  that  which  is  plain 
and  upright,  is  worthy  of  all  honour  and  praise. 

-    .  DCXCVII. 

Offences  by  Christians  are  far  more  abominable  than  those 
by  the  heathen.  The  prophet  Jeremiah  says:  "  The  punish- 
ment of  the  iniquity  of  the  daughter  of  my  people,  is  greater 
than  the  punishment  of  the  sin  of  Sodom,"  &c  And  Ezekiel: 
'^  Thou  hast  justified  Sodom  with  thine  abominations."  And 
Christ:  "  It  will  be  more  tolerable  for  Sodom  at  the  day  of 
judgment,,  than  with  thee."  But  so  it  must  be:  ''  He  came 
unto  his  own,  and  his  own  received  him  not."    Truly  this 


OF   OFFENCES.  293 

makes  the  godly  altogether  faint  and  out  of  heart,  so  that 
they  rather  desire  death,  for,  with  sorrow  of  heart,  we  find 
that  many  of  our  people  offend  others.  We  ought  diligently 
to  pray  to  Grod  against  offences,  to  the  end  his  name  may  be 
haUowed.  St.  Paul  says:  **  Also  of  our  ownselves  shall  men 
arise,  speaking  perverse  things,  to  draw  away  disciples  after 
them."  Therefore  the  church  has  no  external  esteem  or  suc- 
cession; it  inherits  not. 

DCXCVIII 

True,  much  offence  proceeds  out  of  my  doctrine;  but  I 
comfort  myself,  as  St,  Paul  did  Titus:  whereas  this  doctrine 
is  revealed  for  the  sake  of  the  faith  of  God's  chosen,  for 
whose  sake  we  also  preach,  we  mean  it  earnestly.  For  the 
sake  of  others  I  would  not  drop  one  word.  I  have  cracked 
many  hollow  nuts,  and  yet  I  thought  they  had  been  good, 
but  they  fouled  my  mouth,  and  filled  it  with  dust;  Carlstad 
and  Erasmus  are  mere  hollow  nuts,  and  foul  the  mouth. 

DCXCIX. 

It  has  been  asked:  Is  an  offence,  committed  in  a  moment  of 
intoxication,  therefore  excusable?  Most  assuredly  not;  on 
the  contrary,  drunkenness  aggravates  the  fault.  Hidden  sins 
unveil  themselves  when  a  man's  self-possession  goes  from 
him;  that  which  the  sober  man  keeps  in  his  breast,  the 
drunken  man  lets  out  at  the  lips.  Astute  people,  when  they 
want  to  ascertain  a  man's  true  character,  make  him  drunk. 
This  same  drunkenness  is  a  grievous  vice  among  us  Germans, 
and  should  be  heavily  chastised  by  the  temporal  magistrate, 
since  the  fear  of  God  will  not  suffice  to  keep  the  brawling 
guzzlers  in  check. 

DCC. 

A  rich  Jew,  on  his  death  bed,  ordered  that  his  remains 
should  be  conveyed  to  Ratisbon.  His  friends,  knowing  that 
even  the  corpse  of  a  Jew  could  not  travel  without  paying 
heavy  toll,  devised  the  expedient  of  piacking  the  carcass  in  a 
barrel  of  wine,  which  they  then  forwarded  in  the  ordinary 
way.  The  wagoners,  not  knowing  what  lay  within,  tapped 
the  barrel,  and  swilled  away  right  joyously,  till  they  found 
out  they  had  been  drinking  Jew's  pickle.  How  it  fared  with 
them  you  may  imagine. 


294  Luther's  tablb-talc 


OF  A  CHRISTIAN  LIFE. 

X>CCI. 

A  Chbistiak's  worshipping  is  Bot  the  external,  hypocriticd 
mask  that  our  spiritual  friars  wear,  when  the}'  chastise  their 
bodies,  torment  and  make  themselves  faint,  with  ostentatious 
fasting,  watching,  singing,  wearing  hair  shirts,  scourging 
themselves,  &c«     Such  worshipping  God  desires  not. 

DOCH. 

'Tis  a  great  blindness  of  people's  hearts  that  thej  cannot 
accept  of  the  treasure  of  grace  presented  unto  them.  Such 
people  are  we,  that  though  we  are  baptised,  have  Christ,  with 
all  his  precious  gifts,  faith,  the  sacraments,  his  Word,  au 
which  we  confess  to  be  holy,  jet  we  can  neither  say  nor  think 
that  we  ourselves  are  holy;  we  deem  it  too  much  to  say,  we 
are  holy;  whereas  the  name  Christian  is  far  more  glorious 
and  greater  than  the  name  holy. 

DCCIII, 

We  can  call  consecrated  robes,  dead  men's  bones,  and  such 
trumpery,  holy,  but  not  a  Christian;  the  reason  is,  we  gaee 
upon  the  outward  mask,  we  look  after  the  seeming  saint,  who 
leads  an  austere  life.  Hence  that  yain  opinion  in  Popedom, 
that  they  call  the  dead,  saints;  an  error  strengthened  by 
Zuinglius.  Human  wisdom  gapes  at  holy-workers,  thinking 
whoso  does  good  works,  is  j.ust  and  righteous  before  God. 

DCCIV. 

There's  no  better  death  than  St.  Stephen's,  who  said: 
^  Lord  receive  my  spirit."  We  should  lay  aside  the  register 
of  our  sins  and  deserts^  and  die  in  reliance  only  upon  God's 
mere  grace  and  mercy. 

DCCV. 

We  ought  to  retain  the  feast  of  John  the  Baptist,  with 
whom  the  New  Testament  began,  for  it  is  written:  **  All  the 
prophets  and  the  law  prophesied  until  John,"  &c.  We  should 
observe  it,  too,  for  the  sake  of  the  fair  song,  which  in  Pope- 
dom we.  read,  but  understood  not,  of  Zadbariali,  which,  in- 


OF  A   CHIUSTIAN   LIFE.  295 

deed,  is  a  most  excellent  song,  as  is  shown  in  St«  Luke's 
preface,  where  he  says:  '^And  Zachariah  was  full  of  the 
Holy  Ghost,'*  &c 

IKJCVI. 

A  hoaseholder  instructs  his  servants  and  family  in  this 
manner:  Deal  uprightly  and  honestly,  be  diligent  in  that 
which  I  command  you,  and  ye  may  then  eat,  drink,  and 
clothe  yourselves  as  ye  please.  Even  so,  our  Lord  Grod 
regards  not  what  we  eat,  drink,  or  how  we  clothe  ourselves; 
all  such  matters,  being  ceremonies  or  middle  things,  he  leaves 
freely  to  us,  on  the  understanding,  however,  that  we  ground 
nothing  thereon  as  being  necessary  to  salvation. 

Dccvn. 

'Twas  a  strange  thing  the  world  should  have  been  offended 
at  him  who  raised  the  dead,  made  the  blind  to  see,  and  the 
deaf  to  hear,  &c.  They  who  deem  such  a  man  a  devil,  what 
manner  of  Grod  would  they  have?  But  here  it  is.  Christ 
would  give  to  the  world  the  kingdom  of  heaven,  but  they  will 
have  the  kingdom  of  the  earth,  and  here  they  part;  for  the 
highest  veisdom  and  sanctity  of  the  hypocrites  sees  nothing 
but  temporal  honour,  carnal  will,  mundane  life,  good  days, 
money  and  wealth,  all  which  must  vanish  and  cease. 

Dccvin. 
The  whole  world  takes  offence  at  the  plainness  of  the 
second  table  of  God's  ten  commandments,  because  human 
sense  and  reason  partly  understand  what  is  done  contrary 
thereto.  When  God  and  his  Word  is  contenmed,  the  world 
is  silent  and  regards  it  not;  but  when  a  monastery  is  taken, 
or  flesh  eaten  on  a  Friday,  or  a  friar  marries,  O,  then  the 
world  cries  out:  Here  are  abominable  offences! 

DCCIX. 

The  obedience  towards  God  is  the  obedience  of  faith  and 
good  works;  that  is,  he  who  believes  in  God,  and  does  what 
God  has  commanded,  isobedient  unto  him;  but  the  obedience 
towards  the  devil  is  superstition  and  evil  works;  that  is,  who 
trusts  not  in  God,  but  is  unbelieving,  and  does  <avil,  is  obedient 
onto  the  deviL 


S96  luther's  table-tauc, 

DCCX. 

In  the  Old  Testament  are  two  sorts  of  sacrifices:  the  first 
was  called  the  early  morning  sacrifice;  thereby  is  shown  that 
we  first  should  ofier  unto  Christ,  not  oxen  or  cattle,  but  our- 
selves, acknowledging  God's  gifts,  corporal  and  spiritual, 
temporal  and  eternal,  and  giving  him  thanks  for  them.  Se- 
condly, the  evening  sacrifice;  whereby  is  signified  that  a 
Christian  should  ofier  a  broken,  humble,  and  a  contrite  heart, 
consider  his  necessities  and  dangers,  both  corporal  and  spi- 
ritual, and  call  upon  God  for  help» 

DOCXI. 

God  will,  say  some,  that  we  should  serve  him  freely 
and  willingly,  whereas  he  that  serves  God  out  of  fear  of 
punishment,  of  hell,  or  out  of  a  hope  and  love  of  recompence, 
serves  and  honours  Gt)d  not  uprightly  or  truly.  This  argu- 
ment is  of  the  stoics,  who  reject  the  afiections  of  human 
nature.  It  is  true  we  ought  willingly  to  serve,  love,  and 
fear  God,  as  the  chief  good.  But  G^d  can  well  endure  that 
we  love  him  for  his  promise'  sake,  and  pray  unto  him  for 
corporal  and  spiritual  benefits;  he  therefore  has  commanded 
US  to  pray.  So  God  can  also  endure  that  we  fear  him  for 
the  punishment's  sake,  as  the  prophets  remember.  Indeed, 
it  is  somewhat,  that  a  human  creature  can  acknowledge  God's 
everlasting  punishment  and  rewards.  And  if  one  looks 
thereupon,  as  not  being  the  chief  end  and  cause,  then  it  hurts 
him  not,  especially  if  he  has  regard  to  God  himself,  as  the 
final  cause,  who  gives  everything  for  nothing,  out  of  mere 
grace,  without  our  deserts. 

DCCXII. 

The  word,  to  worship,  means  to  stoop  and  bow  down  the 
body  with  external  gestures;  to  serve  in  the  work.  But  to 
worship  God  in  spirit  is  the  service  and  honour  of  the  heart; 
it  comprehends  faith  and  fear  in  God.  The  worshipping  of 
God  is  twofold,  outward  and  inward — ^that  is,  to  acknowledge 
■God's  benefits,  and  to  be  thankful  unto  him. 

DCCXIII. 

A  certain  prince  of  Germany,  well  known  to  me,  went  to 
Compostella  in  Spain,  where  they  pretend  St.  James,  brothtf 
of  the  Evangelist  St  John,  lies  buried.     This  prince  made 


OF   MARRIAGE   AKt>   CELIBACY.  297 

his  confession  to  a  Franciscan,  an  honest  man,  who  asked  him . 
if  he  were  a  German?  The  prince  answered,  yes,  TJien  the 
friar  said:  "  O,  loving  child,  why  seekest  thou  so  far  away  that 
which  thou  hast  much  better  in  Germany?  I  have  seen  and 
read  the  writings  of  an  Augustin  friar,  touching  indulgences 
and  the  pardons  of  sin,  wherein  he  powerfully  proves  that 
the  true  remission  of  sins  consists  in  the  merits  and  sufferings 
of  our  Lord  and  Saviour  Jesus  Christ.  O  loving  son,  remain 
thereby,  and  permit  not  thyself  to  be  otherwise  persuaded. 
I  purpose  shortly,  God  willing,  to  leave  this  unchristian  life, 
to  repair  into  Germany,  and  to  join  the  Augustin  friar." 

pccxiv. 
Since  the  gospel  has  been  preached,  which  is  not  above 
twenty  years,  such  great  wonders  have  been  done  as  were  not 
in  many  hundred  years  before.  No  man  ever  thought  such 
alterations  should  happen;  that  so  many  monasteries  should 
be  made  empty,  that  the  private  mass  should  be  abolished  in 
Germany,  despite  heretics,  sectaries,  and  tyrants,  Rome  has 
twice  been  ravaged,  and  many  great  princes,  who  persecuted 
the  gospel,  have  been  thrown  down  to  the  ground  and  de- 
stroyed. 


OF  MARRIAGE  AND  CELIBACr. 

DCCXV, 

A  PREACHER  of  the  gospcl,  being  regularly  called,  ought, 
above  all  things,  first,  to  purify  himself  before  he  teaches 
others.  Is  he  able,  with  a  good  conscience,  to  remain  un- 
married? let  him  so  remain;  but  if  he  cannot  abstain  living 
chastely,  then  let  him  take  a  wife;  God  has  made  that  plaster 
for  that  sore. 

DCCXVI. 

It  is  written  in  the  first  book  of  Moses,  concerning  matri- 
mony: God  created  a  man  and  a  woman;  and  blessed  them. 
Now,  although  this  sentence  was  chiefly  spoken  of  human 
creatures,  yet  we  may  apply  it  to  all  the  creatures  of  the 
world— to  the  fowls  of  the  air,  the  fish  in  the  waters,  and  the 
beasts  of  the  field,  wherein  we  find  a  male  and  a  female 


298  LUTHER'iS  '  TABLE-TALK. 

consorting  together,  engendering  and  increasing.  In  all  €beae, 
God  has  placed  before  oar  eyes  the  state  of  matrimony.  We 
hare  its  image,  also,  even  in  the  trees  and  earth. 

DCCXVII. 

Between  husband  and  wife  there  should  be  no  question  ab 
to  meum  and  tuum.  All  things  should  be  in  common  between 
them,  without  any  distinction  or  means  of  distinguishing. 

DCCXVIIL 

St.  Augustin  said,  finely:  A  marriage  without  children  is 
the  world  without  the  sun. 

DCOXIX. 

Maternity  is  a  glorious  thing,  since  all  mankind  have  been 
conceived,  bom,  and  nourished  of  women.  All  human  laws 
should  encourage  the  multiplication  of  families. 

DGCXX« 

The  world  regards  not,  nor  comprehends  the  woiks  of 
God.  Who  can  sufficiently  admire  the  state  of  conjugal 
union,  which  OroA  has  instituted  and  founded,  and  whence  all 
human  creatures,  yea,  all  states  proceed.  Where  were  we, 
if  it  existed  not?  But  neither  God's  ordinance,  nor  the  gra- 
cious presence  of  children,  the  fruit  of  matrimony,  moves  the 
ungodly  world,  which  beholds  only  the  temporal  difficulties 
and  troubles  of  matrimony,  but  sees  not  the  great  treasure 
that  is  hid  therein.  We  were  all  bom  of  woman — emperors, 
kings,  princes,  yea,  Christ  himself,  the  Son  of  God,  did  hot 
disdain  to  be  born  of  a  virgin.  Let  the  contemners  and  re« 
jecters  of  matrimony  go  hang,  the  Anabaptists  and  Adamites, 
who  recognise  not  marriage,  but  live  all  together  like  animals, 
and  the  papists,  who  reject  married  life,  and  yet  have  strum- 
pets; if  they  must  needs  contemn  matrimony,  let  them  be 
consistent,  and  keep  no  concubines. 

DCCXXI. 

The  state  of  matrimony  is  the  chief  in  the  world  after  re- 
ligion; but  people  shun  it  because  of  its  inconveniences,  like 
one  who,  running  out  of  the  rain,  falls  into  the  river.  We 
ought  herein  to  have  more  regard  to  God's  command  and 
ordinance,  for  the  sake  of  the  generation,  and  the  bringing 
up  of  children,  than  to  our  untoward  humours  and  cogitations; 
and  further,  we  should  consider  that  it  is  a  physic  against 


OF  JCABEIAGE  AND  CBLIBACT.  299 

sin  and  nnchastify.  None,  indeed,  should  be  compelled  to 
marry;  the  matter  should  be  left  to  each  man's  conscience, 
for  bride-love  may  not  be  forced.  Grod  has  said:  ^  It  is  not 
good  that  the  man  should  be  alone;"  and  St.  Paul  compares  the 
church  to  a  spouse,  or  bride  and  a  bridegro<»n.  But  let  us 
ever  take  heed  that,  in  marrying,  we  esteem  neither  money 
nor  wealth,  great  descent,  nobility,  nor  lasciviousness. 

ncczxii. 

He  who  intends  to  marry,  should  consider  these  points  fol- 
lowing: 1.  God's  command.  2.  The  Lord  Christ's  confirma- 
tion thereof.  8.  The  gift  or  present  of  Christ.  4.  The  first 
blessing.  5.  The  promise  that  is  made  thereunto.  6.  The 
communion  and  fellowship.  7.  The  examples  of  the  holy 
patriarchs.  8.  The  temporal  laws  and  ordinances.  9.  The 
precious  benediction  and  blessing.  10.  The  examples  of  the 
wicked.  11.  The  threatening  of  St.  PauL  12.  The  natural 
rights.  13.  The  nature  and  kind  of  the  creation.  14.  The 
practice  of  faith  and  hope.  « 

nccxxiu. 
The  Lord  has  never  changed  the  rules  he  imposed  on  mar- 
riage, but  in  the  case  of  the  conception  of  his  Son  Jesus 
Christ.  The  Turks,  however,  are  of  opinion  that  'tis  no  un- 
common thing  for  a  virgin  to  bear  a  child.  I  would  by  no 
means  introduce  this  belief  into  my  family. 

DCCXXIV. 

Dr.  Forsteimius  asked,  whether  a  man,  whose  wife,  guilty 
of  adultery,  has  run  away  from  him,  might  marry  another, 
while  the  former  wife  yet  lived,  without  the  ofience  of 
adultery?  Luther  answered:  St.  Paul  says:  "If  the  unbe- 
lieving depart,  let  him  depart;  a  brother  or  a  sister  is  not 
under  bondage  in  such  cases,  but  Gk)d  hath  called  us  to 
peace."    Here  St.  Paul  plainly  permits  the  other  marriage. 

DCCXXV 

Men  have  broad  and  large  chests,  and  small  narrow  hips, 
and  more  understanding  than  the  women,  who  have  but 
small  and  narrow  breasts,  and  broad  hips,  to  the  end  they 
should  remain  at  home,  sit  still,  keep  house,  and  bear  and 
Inring  up  children. 


300  Luther's  table-talk, 

DCCXXVI. 

Manying  cannot  be  without  women,  nor  can  the  world 
subsist  without  them.  To  marry  is  physic  against  inconti- 
nence. A  woman  is,  or  at  least  should  be,  a  friendly, 
courteous,  and  merry  companion  in  life,  whence  they  are 
named,  by  the  Holy  Ghost,  house-honours,  the  honour  and 
ornament  of  the  house,  and  inclined  to  tenderness,  for  there- 
unto are  they  chiefly  created,  to  bear  children,  and  be  the 
pleasure,  joy,  and  solace  of  their  husbands. 

DCCXXVII. 

Dr.  Luther  said  one  day  to  his  wife:  You  make  me  do 
what  you  will;  you  have  full  sovereignty  here,  and  I  award 
you,  with  all  my  heart,  the  command  in  all  household  matters, 
reserving  my  rights  in  other  points.  Never  any  good  came 
out  of  female  domination.  God  created  Adam  master  and 
lord  of  living  creatures,  but  Eve  spoilt  all,  when  she  per- 
suaded him  to  set  himself  above  God's  will.  'Tis  you 
women,  with  your  tricks  and  artifices,  that  lead  men  into 
error, 

DCCXXVIII. 

On  what  pretence  can  man  have  interdicted  marriage, 
which  is  a  law  of  nature?  'Tis  as  though  we  were  forbidden 
to  eat,  to  drink,  to  sleep.  That  which  God  has  ordained  and 
regulated,  is  no  longer  a  matter  of  the  human  will,  which  we 
may  adopt  or  reject  with  impunity.  'Tis  the  most  certain 
sign  of  God's  enmity  to  Popedom,  that  he  has  allowed  it  to 
assail  the  conjugal  union  of  the  sexes. 

Dpcxxix. 

There  is  no  greater  plague  in  this  life  than  a  morose  and 
unchaste  wife.  Solomon  says,  that  to  be  married  to  a  woman 
one  dislikes,  is  the  worst  of  calamities. 

DCCXXX. 

When  I  began  to  discern  the  impiety  and  tyranny  of  celi- 
bacy, distrusting  my  own  judgment,  I  called  upon  Dr 
•Jerome  Schurff,  and  asked  him  to  point  out  to  me,  in  the 
-decretals,  some  assigned  reasons  for  imposing  this  tyranny 
upon  the  consciences  of  priests.  I  had  not  then  the  same 
feeling  with  regard  to  monks,  who  had  made  a  vow  on  the 


OF  MABEIAGB  AND  CELIBACY.  301 

subject.  The  doctor  gave  me  no  distinct  answer,  vaguely 
saying,  that  the  pope  compelled  no  one  to  assume  the  priest- 
hood, 80  he  left  me  as  much  in  doubt  and  difficulty  as  before« 

DCCXXXI. 

It  was  mentioned  at  table  that  a  book  had  just  been  pub- 
lished, setting  forth  the  apology  of  bigamy:  the  doctor  for 
awhile  remained  silent,  and  seemed  plunged  in  grave  reverie« 
At  length  he  said:  "  I  have  often  wondered  at  the  king  of 
Arabia  having  seven  hundred  wives."  Some  one  observed: 
**  Sir  doctor,  what  say  you  to  Solomon,  who  had  three  hun- 
dred wives,  or  queens,  and  seven  hundred  concubines?  The 
text,  moreover,  adding,  that  the  number  of  young  girls  at  his 
court  had  not  been  reckoned  up."  The  doctor  replied:  "  'Tis 
to  be  kept  in  mind  that  the  list  of  queens  in  Scripture  com- 
prehends the  royal  family  of  David,  who  were  supported  by 
his  son.  The  elector  of  Saxony  has  a  great  number  of  ladies 
at  his  court,  princesses,  noble  damsels,  women  of  honour, 
maids  of  honour,  women  of  the  bedchamber,  and  what  not; 
but  it  does  not  follow  that  these  are  all  his  wives.  As  to 
Solomon's  having  entertained  all  these  women  as  his  wives, 
'tis  out  of  the  question,  impracticable."  Some  one  asked,  did 
Solomon  perform  penitence?  Luther  replied:  "  No,  but  the 
Scripture  tells  us,  *  He  slept  with  his  fathers,'  wherefore  I 
conclude  he  was  admitted  to  beatitude,  such  being  the  mean- 
ing of  that  expression,  which  is  not  employed  with  reference 
to  Absalom.     Scotus  has  formally  damned  Solomon." 

DCCXXXII. 

'Tis  a  grand  thing  for  a  married  pair  to  live  in  perfect 
union,  but  the  devil  rarely  permits  this.  When  they  are 
apart,  they  cannot  endure  the  separation,  and  when  they  are 
together,  they  cannot  endure  the  always  seeing  one  another. 
'Tis  as  the  poet  says:  Nee  tecum  vivere  possum,  nee  sine  te» 
Married  people  must  assiduously  pray  against  these  assaults 
of  the  devil.  I  have  seen  marriages  where,  at  first,  husband 
and  wife  seemed  as  though  they  would  eat  one  another  up: 
in  six  months  they  have  separated  in  mutual  disgust.  'Tis 
the  devil  inspires  this  evanescent  ardour,  in  order  to  divert 
the  parties  from  prayer. 


302  LÜTHBE's  l*ABLB-TAr&» 

Dccxxxin. 

We  must  hold  no  relations  with  those  who  seek  to  set  up 
houses  of  evil  resort  We  must  resolutelj  repress  the 
devil,  instead  of  encouraging  him.  They  who  would  restore 
the  bagnios  are  not  Christians,  but  pagans,  knowing  not  God. 
The  Lord  has  said  he  will  punish  debauchery,  and  assuredly 
he  will  also  punish  those  who  foster  and  authorize  it.  It  may 
be  said,  if  we  have  not  public  establishments  of  the  kind,  the 
result  will  be  fearful  disorder  in  families.  I  answer  that 
God,  of  his  grace,  has  instituted  a  remedy,  marriage.  I  hold 
that  the  example  of  public  licence  in  this  respect  is  calcu- 
kted  to  draw  women  and  girls  into  vice.  We  must  in  no 
way  tolerate,  or  even  wink  at,  aught  that  id  contrary  to  the 
wiU  of  Grod:  ^ßatjtutiäa  et  pereat  mundui. 

DCCXXXIV. 

Both  the  Old  and  the  New  Testament  attribute  eminence 
and  honour  to  the  married  state.  Abraham  had  three  wives; 
^esus  Christ  was  present  at  a  marriage  ceremony,  and  per- 
formed his  first  miracle  there.  St.  Paul,  himself  a  widower, 
enjoins  bishops  to  marry,  and  predict»  that  the  injunction  of 
-celibacy  will  cause  much  evil;  St.  Peter  had  a  son-in-law, 
and  consequently  must  have  been  himself  married;  St  James, 
our  Saviour's  brother,  and  indeed  all  the  apostles,  except  St 
John,  were  married  men;  Spiridiron,  bishop  of  Cj^ms»  was 
a  married  man,  and  so  was  bishop  Hilary,  of  whom  we  have 
a  letter,  addressed  to  his  daughter,  telling  her  he  knows  a 
rich  man,  meaning  Christ,  who,  if  she  remains  pious  and 
good,  will  give  her  a  fine  robe,  adorned  with  gold. 

]>CCXXXV. 

There  are  two  sorts  of  adultery;  spiritual  adultery,  com- 
mitted only  in  sight  of  Grod,  when  one  desires  the  husband 
or  wife  of  another;  and  bodily  adultery,  when  the  offence  is 
actually  committed,  a  crime  most  odious,  but  little  regarded 
by  the  world,  a  crime  at  once  against  Gcod,  against  society, 
and  against  one's  family. 

DCCXZXVL 

I  am  persuaded  that  if  God  had  not  ordained  marriage^ 
but  had  left  men  to  associate  with  the  first  women  th^  me^ 
they  themselves  would  very  speedily  have  become  tired  of  this 


OF  XABBIAOE    AMIf  CELIBACY»  803 

disorderly  conrse^'  and  have  prayed  for  marriage,  since  'tis 
the  very  prohibition  to  do  wrong  which  most  excites  to 
wrong.  The  ancients  said:  Nitimur  in  vetitum,  semper 
cupimusgue  negata.  Quod  licet  ingratum  esty  quod  non  licet 
aerius  urit. 

Dccxxxvn. 

Dr.  Luther  said,  in  reference  to  those  who  write  satirical 
attacks  upon  women,  that  such  will  not  go  unpunished.  If 
the  author  be  one  of  high  rank,  rest  assured  he  is  not  really 
of  noble  origin,  but  a  surreptitious  intruder  into  the  family« 
What  defects  women  have,  we  must  check  them  for  in 
private,  gently  by  word  of  mouth,  for  woman  is  a  frail 
vessel.  The  doctor  then  turned  round  and  said:  let  us  talk 
of  something  else. 

Dccxxxvin. 

Mention  was  made  of  a  young  girl  who,  to  avoid  violence 
offered  her  by  a  nobleman,  threw  herself  from  the  window, 
and  was  killed.  It  was  asked,  was  she  responsible  for  her 
death?  Doctor  Luther  said:  No:  she  felt  that  this  step 
formed  her  only  chance  of  safety,  it  being  not  her  life  she 
sought  to  save,  but  her  chastity. 

DCGXXXIX« 

There  was  at  Frankfort-on-the-Oder,  a  schoolmaster,  a 
pious  and  learned  man,  whose  heart  was  fervently  inclined  to 
theology,  and  who  had  preached  several  times  with  great 
applause.  He  was  called  to  the  dignity  of  deacon,  but  his 
wife,  a  violent,  fierce  woman,  would  not  consent  to  his 
accepting  the  charge,  saying,  she  would  not  be  the  wife  of  a 
minister. 

It  became  a  question,  what  was  the  poor  man  to  do? 
which  was  he  to  renounce,  his  preachership,  or  his  wife? 
Luther,  at  first,  said  jocosely:  "  Oh,  if  he  has  married,  as  you 
tell  me,  a  widow,  he  must  needs  obey  her."  But,  after 
awhile,  he  resumed,  severely:  "  The  wife  is  bound  to  follow 
her  husband,  not  the  husband  his  wife.  This  must  be  an  ill 
woman,  nay,  the  devil  incarnate,  to  be  ashamed  of  a  charge 
with  which  our  Lord  and  his  apostles  were  invested.  If  she 
were  my  wife,  I  should  shortly  say  to  her:  *  Wilt  thou  follow 


304  LÜTHER*8   TABLE-TALK« 

me,  aye  or  no?    Reply  forthwith/  and  if  she  replied:  No:  I 
would  leave  her,  and  take  another  wife.** 

DCCXL« 

He  who  has  an  old,  spiteful,  quarrelsome,  sickly  wife,  may 
fairly  reckon  himself  in  purgatory. 

DCCXLI. 

It  was  asked,  does  he  who,  hy  his  own  consent,  carries  off  a 
girl  he  loves,  commit  a  sin  or  offence,  since  volenti  non  Jit 
injuria.  Dr.  Luther  replied:  The  injury  is  done,  not  to 
her  who  gives  her  consent,  but  to  her  parents,  who,  against 
their  will,  are  deprived  of  their  daughter.  'Tis  therefore  a 
robbery,  and  as  such,  justly  visited  of  the  imperial  law  with 
severe  punishment.  The  Roman  antichrist,  however,  in  his 
decretals,  excuses  this  crime. 

DCCXLII. 

The  polygamy  of  the  patriarchs,  Gideon,  David,  Solomon, 
&c.)  was  a  matter  of  necessity,  not  of  libertinism.  The  Jews 
were  constrained  to  have  several  wives,  from  the  necessity  of 
the  promise,  and  of  consanguinity»  Abraham,  Isaac,  and 
Jacob  received  from  God  the  promise  that  he  would  multiply 
their  seed  as  the  stars  of  heaven,  or  the  sands  of  the  sea.  The 
Jews>  having  their  attention  constantly  directed  to  this  pro- 
mise, to  accomplish  it  were  fain  to  take  several  wives  each. 
The  necessity  of  consanguinity  was  this,  that  when  a  man 
was  elected  judge  or  king,  all  his  poor  female  relations 
crowded  about  him,  and  he  had  to  take  them  as  wives  or 
concubines.  Concubinage  was  lawful  among  the  Jews,  and 
was,  indeed,  a  mode  of  aiding  distressed  rdatives,  widows 
and  orphans,  to  whom  it  secured  food  and  raiment.  It  was 
a  burdensome  imposition  rather  than  an  agreeable  relaxa- 
tion. Solomon's  wives,  most  of  them,  were  probably  no  more 
to  him  than  my  nieces,  Magdalen  and  Elizabeth,  are  to  me, 
who  have  remained  under  my  roof  virgins,  as  when  they 
came  here. 

DCCXLIII. 

When  the  emperor  Sigismund  convoked  a  council  at  Ckm- 
stance,  the  cardinal  would  not  hear  of  any  reform,  and  said: 
We  will  have  no  Schismam.    The  emperor  rejoined:  What, 


OF  JAARRIAGE   AMD   CELIBACY.  305 

know  ye  notPriscian?  You  should  say,  SckUma^  not  Schü 
mam.    But  the  cardinals  replied:  We  are  above  all  rules  and 
laws,  and  care  not  a  rush  for  Priscian. 

DCCXLIV. 

Jephtha  made  a  foolish  and  a  superstitious  vow;  so 
that  after  he  had  got  the  victory,  he  had  to  slay  his  own 
daughter.  It  had  been  well  if,  at  that  time,  some  godly  man 
had  been  present,  and  had  said  unto  him — Jephtha!  thou 
shouldst  not  slay  thy  daughter,  for  the  sake  of  thy  rash  and 
foolish  vow;  thou  must  understand  the  law  of  vows  accord- 
ing to  equity,  and  not  so  precisely  according  to  the  word,  for 
thou  didst  not  mean  it  so.  Thus,  the  godly  young  man, 
Jonathan,  was  released  from  the  vow  he  had  made  to  his 
father,  king  Saul,  and  was  delivered  from  death.  The  reason 
why  Jephtha's  daughter  bewailed  her  virginity  two  months, 
was,  that  she  died  without  children,  which  among  the  Jews 
was  held  a  great  calamity;  as  we  see  in  Hannah,  Samuel's 
mother.  And,  indeed,  'tis  an  irksome  thing  to  honest  mar- 
ried people,  to  be  barren;  children  are  the  best  pledges  and 
bonds  of  matrimony.     They  are  the  best  wool  of  the  sheep. 

DCCXLV. 

The  lawyers  and  canonists  are  of  opinion,  that  the  sub- 
stance of  matrimony  is  the  consent  of  the  bride  and  bride- 
groom, and  that  the  privilege  and  power  of  the  parents  is  but 
an  accidental  thing,  without  which  matrimony  may  well  b« 
accomplished,  and  that  we  ought  not  to  resist  or  hinder  the 
substance,  for  the  sake  of  the  accidents.  And  'tis  quite  true 
that  consent  is  the  substance  and  ground  of  matrimony,  for 
where  no  love  or  consent  is,  there  must  needs  be  an  unhappy 
marriage.  And  further,  when  such  children  are  punished, 
thinking  thereby  to  affright  them,  we  shall  nothing  prevail, 
for  youth  in  this  matter  will  not  desist  through  temporal 
punishment« 

DCCXLVI. 

When  one  in  Popedom  is  godfather  or  mother  to  another's 
t;hild,  this  relationship  bars  marriage  between  those  persons. 
Now,  this  is  altogether  ridiculous,  or  rather  'tis  one  of  the 
Pope's  money- nets.  Marriages  made  for  the  sake  of  wealth, 
are  eommonly  accursed;  rid^  women,  for  the  most  part,  are 

X 


306  Luther's  table*talk. 

haughty,  crossy  and  negligent,  and  waste  more  than  ihtf 
bring. 

nccxLvii. 
There  are  two  causes  of  divorce:  first,  adultery;  but  first, 
Christians  ought  to  labour  and  to  use  diligent  persuasions  to  re- 
concile the  married  pair;  sharply,  withal,  reproying  the  guilty 
person.  The  second  cause  is  much  like;  when  one  runs 
away  from  the  other,  and  after  returning  runs  away  again. 
Such  have  commonly  their  mates  in  other  places,  and  licWj 
deserve  to  be  punished. 

DCCXLVIII. 

I  advise  in  every  thing  that  ministers  interfere  not  in 
matrimonial  questions.  First,  because  we  have  enough  to  do 
in  our  own  office;  secondly,  because  these  afikirs  concern  not 
the  church,  but  are  temporal  things,  pertaining  to  temporal 
magistrates;  thirdly,  because  such  cases  are  in  a  manner 
innumerable;  they  are  very  high,,  broad  and  deep,  and  pro- 
duce many  great  offences,  which  may  tend  to  the  shame  and 
dishonour  of  the  gospel.  Moreover,  we  are  therein  ill  dealt 
with;  they  draw  us  into  the  business,  and  then,  if  the  issue 
is  evil,  the  blame  is  altogether  laid  upon  us.  Therefore,  we 
will  leave  them  to  the  lawyers  and  magistrates.  Ministers 
ought  only  to  advise  and  counsel  the  consciences,  out  of  Grod's 
Word,  when  need  requires. 

DCCXLIX. 

In  the  synod  of  Leipzig,  the  lawyers  concluded,  that  secret 
marriages  should  be  punished  with  banishment,  and  the  par- 
ties be  disinherited.  Whereupon  I  sent  them  word,  I  would 
not  allow  thereof;  it  were  too  gross.  Yet  I  hold  it  fitting, 
that  they  who  secretly  contract  themselves,  ought  sharply  to 
be  reproved;  yea,  also,  in  some  measure  punished. 

DCGL. 

Master  John  Holstein  asked,  when  two  contract  themselves^ 
verbis  de  futuro,  as  when  I  say,  I  will  marry  thee,  is  this 
to  be  understood  of  the  time  to  come,  or  no?  Lulher  said: 
those  words  ought  to  be  understood  of  the  present  time;  for 
this  word  ( Volo)  I  will,  signifies  a  present  will.  All  bar 
gains,  contracts,  and  promises  are  to  be  understood  as  of  the 
present  time;  as  when  a  fellow  says  to  a  maid:  When  I  oome 


OF   MABSIA6E   AND   GBLIBAGY.  807 

agaiiiy  which  will  he,  God  willing,  two  jears  hence,  I  will 
marrj  thee.  These  words  are  to  be  understood  of  the  pre^r 
sent  time,  and  when  he  comes  again,  he  must  many  her; 
and  it  is  not  in  his  power,  in  the  interval,  to  alter  his  mind. 

DCCLI, 

The  hair  ia  the  finest  ornament  women  hare.  Of  old, 
virgins  used  to  wear  it  loose,  except  when  they  were  in 
mourning,  I  like  women  to  let  their  hair  fall  down  their 
back;  'tis  a  most  agreeable  sight. 

DCCLII. 

The  reproduction  of  mankind  is  a  great  marvel  and  mystery* 
Had  God  consulted  me  in  the  matter,  I  should  have  advised 
him  to  continue  the  generation  of  the  species  by  fashioning 
them  of  clay,  in  the  way  Adam  was  fashioned;  as  I  should 
have  counselled  him  also,  to  let  the  sun  remain  always  sus- 
pended over  the  earth,  like  a  great  lamp,  maintaining  per-* 
petual  light  and  heat. 

DOCLni. 

The  ceHbacy  of  spiritual  persons  b^an  in  the  time  of 
Cyprian,  who  lived  two  hundred  and  fifty  years  after  the 
birth  of  Christ;  so  that  this  superstition  has  continued  thir- 
teen hundred  years.  St.  Ambrose  and  others  believed  not 
that  they  were  human  creatures,  like  other  people. 

DCCLIV« 

St.  Ulrich,  bishop  of  Augsburg,  related  a  fearful  thing 
that  befel  at  Eome.  Pope  Gregory,  who  confirmed  celibacy, 
ordered  a  fish-pond  at  Rome,  hard  by  a  conrent  of  nuns,  to 
be  cleared  out.  The  water  being  let  off*,  there  were  found, 
at  the  bottom,  more  than  six  thousand  skulls  of  children,  that 
had  been  cast  into  the  pond  and  drowned.  Such  were  the 
fruits  of  enforced  celibacy.  Hereupon  Pope  Gregory  abolished 
celibacy,  but  the  popes  who  succeeded  him,  re-established  it. 

In  our  own  time^  there  was  in  Austria,  at  Nieuberg,  a 
convent  of  nuns,  who,  by  reason  of  their  licentious  doings, 
were  removed  from  it,  and  placed  elsewhere^  and  their  con«« 
vent  filled  with  Franciscans.  These  monks,  wishing  to  en-^ 
large  the  building,  foundations  were  dug,  and  in  excavating 
there  were  found  twelve  great  pots,  in  each  of  wMdi  was  the 

x2 


308  Luther's  table-talk. 

carcass  of  an  infant.  How  much  better  to  let  these  people 
many,  than,  by  prohibition  thereof,  to  cause  the  murder  of  so 
many  innocent  creatured. 


OF  PRINCES  AND  POTENTATJES. 

BCCLV. 

Government  is  a  sign  of  the  divine  grace,  of  the  mercy  of 
God,  who  has  no  pleasure  in  murdering,  killing,  and  strangling. 
If  God  left  all  things  to  go  which  way  they  would,  as  among 
the  Turks  and  other  nations,  without  good  government,  we 
should  quickly  despatch  one  another  out  of  this  world. 

DCCLVI. 

Parents  keep  their  children  with  greater  diligence  and  care 
than  rulers  and  governors  keep  their  subjects«  Fathers  and 
mothers  are  masters  naturally  and  willingly;  it  is  a  self-grown 
dominion;  but  rulers  and  magistrates  have  a  compulsory 
mastery;  they  act  by  force,  with  a  prepared  dominion;  when 
father  and  mother  can  rule  no  more,  the  public  police  must 
take  the  matter  in  hand.  Rulers  and  magistrates  must  watch 
over  the  sixth  commandment. 

DCCLVir. 

The  temporal  magistrate,  is  even  like  a  fisli-net,  set  before 
the  fish  in  a  pond  or  a  lake,  but  God  is  the  plunger,  who  drives 
the  fish  into  it.  For  when  a  thief,  robber,  adulterer,  mur- 
derer, is  ripe,  he  hunts  him  into  the  net,  that  is,  causes  him 
to  be  taken  by  the  magistrate,  and  punished;  for  it  is  written: 
**  God  is  judge  upon  earth."  Therefore,  repent,  or  thou  must 
be  punished. 

DCCLVIII. 

.  Princes  and  rulers  should  maintain  the  laws  and  statutes, 
or  they  will  be  contemned.  They  should,  above  all,  hold  the 
gospel  in  honour,  and  bear  it  ever  in  their  hands,  for  it  aids 
and  preserves  them,  and  enobles  the  state  and  ofiice  of  ma- 
gistracy, so  that  they  know  where  their  vocation  and  calling 
is,  and  that  with  good  and  safe  conscience  they  may  execute 
the  works  of  their  office*    At  Rome^  the  executioner  always 


OF   PRINCES   AND   POTENTATES.  -  309 

craved  pardoa  of  the  condemned  malefactor,  when  he  was  to 
execute  his  office,  as  though  he  were  doing  wrong,  or  sinning 
in  executing  the  criminal;  whereas  'tis  his  proper  office,  which 
Grod  has  set.  St.  Paul  says:  ^^  He  beareth  not  the  sword  in 
vain;**  he  is  God's  minister,  a  revenger,  to  execute  wrath 
upon  him  that  does  evil.  When  the  magistrate  punishes» 
God  himself  punishes. 

DCCLIX. 

It  is  impossible  that  where  a  prince  or  potentate  is  ungodlj,. 
his  counsellors  should  not  be  ungodly.  As  is  the  master, 
such  are  also  his  servants.  This  follows  necessarily  and  cer-« 
tainly.  Solomon  says:  ^^A  master  that  hath  pleasure  ia 
lying,  his  servants  are  ungodly;"  it  never  fails. 

DCCLX. 

The  magistracy  is  a  necessary  state  in  the  world,  and  to  be 
held  in  honour;  therefore  we  ought  to  pray  for  magistrates, 
who  may  easily  be  corrupted  and  spoiled.  Honores  mutant 
mores,  numquam  in  meliores:  Honours  alter  a  man's  man- 
ners, and  seldom  for  the  better.  The  prince  who  governs 
without  laws,  according  to  his  own  brain,  is  a  monster,  worse 
than  a  wild  beast;  but  he  who  governs  according  to  the  pre- 
scribed laws  and  rights,  is  like  unto  God,  who  is  an  erecter 
and  founder  of  laws  and  rights. 

DCCLXI. 

Governors  should  be  wise,  of  a  courageous  spirit,  and 
should  know  how  to  rule  alone  without  their  counsellors. 

DCCLXII. 

Temporal  government  is  preserved  not  only  by  laws 
and  rights,  but  by  divine  authority;  'tis  G^d  maintains  go- 
vernments, otherwise  the  greatest  sins  in  the  world  would 
remain  unpunished.  Our  Lord  God,  in  the  law,  shows  what 
his  will  is,  and  how  the  evil  should  be  punished.  And  foras- 
much as  the  law  punishes  not  a  potentate,  prince,  or  ruler» 
therefore  our  Lord  God,  one  day,  will  call  him  to  an  account 
and  punish  him.  In  this  life,  governors  and  rulers  catch  but 
only  gnats  and  little  flies  with  their  laws,  but  the  wasps  and 
great  humble  bees  tear  through,  as  through  a  cobweb;  that 
is,  the  small  offences  and  offenders  are  punished,  but  the  abo- 
minable extortioners  and  oppressors  who  grind  the  faces  of 


810  Luther's  table-talk. 

the  poor,  the  fatherless  and  widows,  go  scot-free^  and  are 
held  in  high  honour. 

DCCLXIII. 

To  the  business  of  government  appertain,  not  conunoo, 
illiterate  people,  or  servants,  but  champions;  understanding, 
wise,  and  courageous  men,  who  are  to  be  trusted,  and  who 
aim  at  the  common  good  and  prosperity,  not  seeking  their 
own  gain  and  profit,  or  following  their  own  desires,  pleasures, 
and  delights;  but  how  few  governors  and  rulers  think 
hereon?  Thej  make  a  trade  and  traffic  of  government; 
fhej  cannot  govern  themselves:  how,  then,  should  thej 
govern  great  territories  and  multitudes  of  people.  Solomon 
says:  '^  A  man  that  can  rule  and  curb  his  mind,  is  better 
than  he  that  assaulteth  and  overcometh  cities,"  &c. 

I  could  well  wish  that  Scipio,  that  much-honoured  champion, 
were  in  heaven;  he  was  able  to  govern  and  overcome  himself 
and  to  curb  his  mind,  the  highest  and  most  laudable  victory. 
Frederick,  prince  elector  of  Saxony,  was  another  such  prince; 
he  could  curb  himself,  though  by  nature  of  an  angry  mood. 
In  the  Boxiig  of  Solomon,  it  is  said:  ^'  My  vineyard  which  is 
mine,  is  before  me;"  that  is,  Grod  has  taken  the  government 
to  himself,  to  the  end  no  man  may  brag  and  boast  thereof 
God  will  be  king  and  ruler;  he  will  be  minister  and  pastor; 
he  will  be  master  in  the  house;  he  alone  will  be  governor; 
pastor^  episcapusy  Ccesar,  rex,  vir  et  uxor  errant,  sed  non 
Dens. 

DCCLXIV. 

Potentates  and  princes,  now-a-days,  when  they  take  in 
hand  an  enterprise,  do  not  pray  before  they  begin,  but  set  to 
work  calculating:  three  times  three  make  nine,  twice  seven 
are  fourteen— so-and-so  wUl  do  so-and-so— in  this  manner  wiU 
the  business  surely  take  effect — but  our  Lord  God  says  unto 
them:  For  whom,  then,  do  ye  hold  me?  for  a  cypher?  Do  I 
sit  here  above  in  vain,  and  to  no  purpose?  You  shaQ  know, 
that  I  will  twist  your  accounts  about  finely,  and  make  them 
all  false  reckonings. 

DCCLXV. 

Pilate  was  a  more  honest  and  just  man  than  any  papist 
prince  of  the  empire.  I  could  name  many  of  these,  who  are 
in  no  degree  comparable  with  Pilate;  for  he  kept  strictly  to 


OF   PRINCES    AMD   POTENTATES.  311; 

the  Roman  laws.  He  would  not  that  the  innocent  should  he 
executed  and  slain  without  hearing,  and  he  availed  himself 
of  all  just  means  wherehj  to  release  Christ;  but  when  thej 
threatened  him  with  the  emperor's  disfavour,  he  was  dazzled, 
and  forsook  the  imperial  laws,  thinking,  it  is  but  the  loss  of 
one  man,  who  is  both  poor  and  contemned;  no  man  takes  his 
part;  what  hurt  can  I  receive  by  his  death?  Better  it  is  that 
one  man  die,  than  that  the  whole  nation  be  against  me. 

Dr.  Mathesius  and  Pomer  debated  this  question,  why 
Pilate  scourged  Christ,  and  asked:  What  is  truth?  The 
former  argued  that  Pilate  did  it  out  of  compassion;  but  the 
other,  that  it  was  done  out  of  tyranny  and  contempt.  Where- 
upon Luther  said:  Pilate  scourged  Christ  out  of  great  com- 
passion, to  the  end  he  might  still,  thereby,  the  insatiable 
wrath  and  raging  of  the  Jews.  And  in  that  he  said  to 
Christ:  What  is  truth?  he  meant:  Why  wilt  thou  dispute 
oonceming  truth  in  these  wicked  times  ?  Truth  is  here  of 
no  value.  Thou  must  think  of  some  other  plan;  adopt  some 
lawyer's  quiddity»  and  then,  perchance,  thou  mayest  be 
released. 

DCCLXVI. 

Philip  Melancthon  and  myself  have  justly  deserved,  at 
God's  hands,  as  much  riches  in  this  world  as  any  one  cardinal 
possesses;  for  we  have  done  more  in  his  business  than  a  hun- 
dred cardinals.  But  God  says  unto  us:  Be  ye  contented  that 
ye  have  me.  When  we  have  him,  then  have  we  also  the 
purse;  for  although  we  had  the  purse  and  had  not  God,  so 
had  we  nothing. 

God  said  to  Ezekiel:  "  Thou  son  of  man,  Nebuchadnezzar 
caused  his  army  to  serve  a  great  service  against  Tyre,  yet  he 
had  no  wages;  what  shall  I  give  him?  I  will  give  the  land 
of  Egypt  to  Nebuchadnezzar,  that  shall  be  his  wages."  So 
plays  God  with  great  kingdoms,  taking  them  from  one,  and 
^ving  them  to  another. 

DCCLXVII. 

At  the  imperial  diet,  at  Augsburg,  certain  princes  there 
spoke  in  praise  of  the  riches  and  advantages  of  their  respec- 
tive principalities.  The  prince  elector  of  Saxony  said:  He 
had,  in  his  country,  store  of  silver  mines,  which  brought  him 
great  revenues.    The  prince  elector  palatini^  extoUed  hij^ 


312  lutuer's  table-talk. 

vineyards  on  the  Ehine.  When  it  became  the  turn  of  Eber« 
hard,  prince  of  Wirtemberg,  he  said:  *^  I  am,  indeed,  but  a 
poor  prince,  and  not  to  be  compared  with  either  of  you;  yet, 
nevertheless,  I  have  also  in  my  country  a  rich  and  precious 
jewel;  namely,  that  if  at  any  time  I  should  ride  astray  in  my 
country,  and  were  left  all  alone  in  the  fields,  yet  I  could 
safely  anJ  securely  sleep  in  the  bosom  of  any  one  of  my  sub- 
jects, who  all,  for  my  service,  are  ready  to  venture  body, 
goods,  and  blood."  And,  indeed,  his  people  esteemed  him  as 
a  pater  patruB,  When  the  other  two  princes  heard  this,  they 
confessed  that,  in  truth,  his  was  the  most  rich  and  precious 
jewel. 

DCCLXVIII 

I  invited  to  dinner,  at  my  house  at  Wittenberg,  prince 
Ernest  of  Luneberg,  and  prince  William  of  Mecklenburg, 
who  much  complained  of  the  immeasurable  swilling  and  drink- 
ing kind  of  life  at  courts;  and  yet  they  will  all  be  good  Chris- 
tians. I  said:  The  potentates  and  princes  ought  to  look  into 
this.  Then  prince  Ernest  said:  Ah!  sir,  we  that  are  princes 
do  even  so  ourselves,  otherwise  'twould  have  gone  down 
long  since ;  confessing  that  the  intemperance  of  princes 
caused  the  intemperance  of  the  people.  And  truly,  when  the 
abbot  throws  the  dice,  the  whole  convent  will  play.  The 
example  of  governors  greatly  influences  the  subjects. 

DCCLXIX. 

Some  one  asked,  whether  sir  Thomas  More  was  executed 
for  the  gospeFs  sake  or  no?  I  answered:  No,  in  no  wise;  he 
was  a  cruel  tyrant;  he  was  the  king's  chief  counsellor;  a 
very  learned  and  wise  man,  doubtless,  but  he  shed  the  blood 
of  many  innocent  Christians  that  confessed  the  gospel;  he 
tormented  them  with  strange  instruments,  like  a  hangman; 
first,  he  personally  examined  them  under  a  green  tree,  and 
then  cruelly  tortured  them  in  prison.  At  last,  he  opposed 
the  edict  of  the  king  and  kingdom.  He  was  disobedient,  and 
was  punished. 

DCCLXX. 

We  have  this  advantage;  no  council  has  condemned  us  for 
heretics;  the  laws  of  the  empire  define  a  heretic  to  be  one 
who  obstinately  maintains  errors,  which  we  have  never  done, 
Imt  have  shown  and  produced  witnesses  out  of  GU)d1s  Wordy 


OP   PRINCES    AND   POTENTATES.  Z19 

and  the  Holy  Scriptures;  we  willingly  hear  the  opinions  of 
others,  but  we  will  not  endure  the  pope  to  be  judge;  we 
make  him  a  party. 

DCCLXXI. 

The  emperor  Maximilian  in  his  campaigns  was  very  super- 
stitious. In  times  of  danger,  he  would  make  a  vow  to  offer 
up  as  sacrifice  what  first  met  him.  One  of  his  captains  had 
taken  captive  a  very  fair  virgin  of  an  ancient  family  in  Ger- 
many, and  of  the  protestant  religion,  whom  he  loved  exceed- 
ingly; but  he  was  forced  by  the  emperor  to  kill  her  with  his 
own  hands.  We  Christians  have  a  great  advantage  in  war 
against  our  enemies,  that  of  faith  in  prayer,  whereas  the  infi- 
dels know  nothing  of  faith  or  prayer. 

DCCLXXIl. 

Not  long  since  king  Ferdinand  came  into  a  monastery  where 
I  was,  and  going  over  it  was  attracted  by  these  letters,  written 
in  large  characters,  on  a  wall: 

«  M.N.M.G.M.M.M.M." 

After  reflecting  for  some  time  on  their  meaning,  he  turned 
to  his  secretary,  and  asked  him  what  he  thought  they  signified? 
the  secretary  replied:  "  Your  majesty  will  not  be  angry  at 
my  interpretation?"  "No,  truly,"  said  the  king,  "WeU, 
then,"  returned  the  secretary,  "  I  expound  the  letters  thus: 
M.N.  Mentitur  Nausea  (the  archbishop  of  Vienna);  M.G. 
Mentitur  Gallus  (the  court  preacher);  M.M.M,M.  Mentiun- 
tur  Majores  (the  Franciscans);  Minores,  (the  Carmelites); 
Minotaurii  (monks  of  the  Alps);  all  are  liars."  The  king  bit 
his  lips,  and  passed  on,  'Twas  a  very  ingenious  explanation, 
of  JMr.  Secretary's. 

DCCLXXIII. 

Princes,  now-a-days,  have  no  order  in  the  administration 
of  their  household.  Four  imperial  towns  spend  more  in 
luxuries  and  junkettings  in  one  day,  than  Solomon  spent, 
throughout  all  his  kingdom,  in  a  month.  They  are  poor 
creatures,  these  princes,  well  entitled  to  our  compassion. 

DCCLXXIV. 

God  deals  with  great  potentates,  kings,  and  princes,  evea 
9B  children  with  playing  cards.     While  they  have  good  cards^ 


314  Luther's  table-talk. 

they  hold  them  in  their  hands;  when  thej  have  bad,  thej  get 
weary  of  them,  and  throw  them  under  the  chair;  just  so  does 
God  with  great  potentates:  while  they  are  governing  well,  he 
holds  them  for  good;  but  so  soon  as  they  exceed,  and  govern 
ill,  he  throws  them  down  from  their  seat,  and  there  he  leU 
them  lie. 


OF    DISCORD. 

nccLxxv. 

The  iOth  of  February,  1546,  John,  prince  elector  of  Saxcmy, 
said:  A  controversy  were  easily  settled,  if  the  parties  would 
exhibit  some  concord.  Luther  said:  We  would  willingly  have 
-concord,  but  no  man  seeks  after  the  medium  of  concord,  which 
is  charity.  We  seek  riches,  but  no  man  seeks  after  the  right 
means  how  to  be  rich,  namely,  through  Grod's  blessing.  We 
.all  desire  to  be  saved,  but  the  world  refuses  the  means  how 
to  be  saved — ^the  Mediator  Christ. 

In  former  times  potentates  and  princes  referred  their  con- 
troversies to  fid^fiü  people,  and  did  not  so  readily  thrust  them 
into  the  lawyer's  hands.  When  people  desire  to  be  recon- 
ciled and  to  come  to  an  agreement,  one  party  must  yield,  and 
give  way  to  the  other.  If  Grod  and  mankind  should  be  recon- 
ciled and  agreed,  God.  must  give  over  his  right  and  justice, 
and  must  lay  aside  his  wrath;  and  we,  mankind,  must  also  lay 
down  our  own  righteousness,  for  we  also  would  needs  be  gods 
in  Paradise;  we  thought  ourselves  wise  as  God,  through  the 
serpent's  seduction;  then  Christ  was  fain  to  maJce  an  agree- 
ment between  us;  he  interposed  in  the  cause,  and  would  be  a 
mediator  between  God  and  man;  this  Mediator  for  his  pains 
got  the  portion  of  a  peace-maker,  namely,  the  cross;  he  that 
parts  two  fighters,  commonly  gets  the  hardest  knocks  for  him- 
self. Even  so  Christ  suffered  and  presented  us  with  his 
passion  and  death;  he  died  for  our  sakes,  and  for  the  sake  of 
our  justification  he  arose  again.  Thus  the  generation  of 
mankind  became  reconciled  with  God. 

DCGLXXVI. 

When  two  goats  meet  upon  a  narrow  bridge  over  deep  wateb 
how  do  they  behave?  neither  of  them  can  turn  back 


OF   SICKNESS.  315 

iieithei^  can  pass  the  other,  because  the  bridge  is  too  narrow; 
if  they  should  thrust  one  another,  thej  might  both  fall  into 
the  water  and  be  drowned;  nature,  then,  has  taught  them, 
that  if  the  one  lays  himself  down  and  permits  the  other  to  go 
over  him,  both  remain  without  hurt.  Even  so  people  should 
rather  endure  to  be  trod  upon,  than  to  fall  into  debate  and 
discord  one  with  another. 

nccLxxvn. 
A  Christian,  for  the  sake  of  his  own  person,  neither  curses 
nor  revenges  himself;  but  faith  curses  and  revenges  itself.  To 
understand  this  rightly,  we  must  distinguish  God  and  man, 
the  person  and  cause.  In  what  concerns  God  and  his  cause, 
we  must  have  no  patience,  nor  bless;  as  for  example,  when 
the  ungodly  persecute  the  gospel,  this  touches  God  and  his 
cause,  and  then  we  are  not  to  bless  or  to  wish  good  success, 
but  rather  to  curse  the  persecutors  and  their  proceedings. 
Such  is  called  faith's  cursing,  which,  rather  than  it  would 
suffer  God's  Word  to  be  suppressed  and  heresy  maintained, 
would  have  all  creatures  go  to  wreck;  for  through  heresy  we 
lose  God  himself.  Numbers,  xvi.  But  individuals  personally 
ought  not  to  revenge  themselves,  but  to  suffer  all  things,  and 
according  to  Christ's  doctrine  and  the  nature  of  love,  to  do 
good  to  their  enemies. 


OF  SICKNESSES,  AND  OF  THE  CAUSES 

THEREOF. 

DCCLXXVIII. 

When  young  children  cry  lustily,  they  grow  well  and  rapidly, 
for  through  crying,  the  members  and  veins  are  stretched  out, 
which  have  no  other  exercise. 

DCCLXXIX. 

A  question  was  put  to  Luther:  How  these  two  sentences 
in  Scripture  might  be  reconciled  together;  first,  concern- 
ing the  sick  of  the  palsy,  where  Christ  says:  "Son,  be 
of  good  cheer,  thy  sins  be  forgiven  thee."  Where  Christ 
intimates  that  sin  was  the  cause  of  the  palsy,  and  of  every 
sickness.     Second,  touching  him  that  was  bom  blind,  where 


316  LUTHES'S   TABLE-TALK. 

John  says:  '^That  neither  he  nor  his  parents  had  sinnecL** 
Luther  answered:  In  these  words  Christ  testifies  that  the 
blind  had  not  sinned,  and  sin  is  not  the  cause  of  blindness^ 
for  only  active  sins,  which  one  commits  personally,  are  the 
cause  of  sicknesses  and  plagues,  not  original  sin;  therefore 
the  sins  which  the  sick  of  the  palsy  himself  committed  were 
the  cause  of  his  palsy,  whereas  original  sin  was  not  the  cause 
of  the  blindness  of  him  that  was  born  blind,  or  all  people 
must  be  bom  blind,  or  be  sick  of  the  palsy. 

DCCLXXX. 

Experience  has  proved  the  toad  to  be  endowed  with  valu- 
able qualities.  If  you  run  a  stick  through  three  toads,  and, 
after  having  dried  them  in  the  sun,  apply  them  to  any  pesti- 
lent tumour,  they  draw  out  all  the  poison,  and  the  malady 
will  disappear. 

DCCLXXXI. 

The  cramp  is  the  Ughtest  sickness,  and  I  believe  the  fall- 
ing sickness  a  piece  of  the  cramp,  the  one  in  the  head,  the 
other  in  the  feet  and  legs;  when  the  person  feeling  either 
moves  quickly,  or  runs,  it  vanishes. 

DCCLXXXII. 

Sleep  is  a  most  useful  and  most  salutary  operation  of 
nature.  Scarcely  any  minor  annoyance  angers  me  more  than 
the  being  suddenly  awakened  out  of  a  pleasant  slumber.  I 
understand,  that  in  Italy  they  torture  poor  people  by  depriving 
them  of  sleep.    'Tis  a  torture  that  cannot  long  be  endured. 

DCCLXXXIII. 

The  physicians  in  sickness  consider  only  of  what  natural 
causes  the  malady  proceeds,  and  this  they  cure,  or  not,  with 
their  physic.  But  they  see  not  that  often  the  devil  casts  a 
sickness  upon  one  without  any  natural  causes.  A  higher 
physic  must  be  required  to  resist  the  devil's  diseases;  namely, 
faith  and  prayer,  which  physic  may  be  fetched  out  of  God's 
Word.  The  31st  Psalm  is  good  thereunto,  where  David 
says:  *^  Into  thine  hand  I  commit  my  spirit"  This  passage  I 
learned,  in  my  sickness,  to  correct;  in  the  first  translation,  I 
applied  it  only  to  the  hour  of  death;  but  it  should  be  said  : 
My  health,  my  happiness,  my  life,  miafortune,  sickness,  death. 


OF  SIOKNBSSft  317 

&C.,  Stand  all  in  thy  hands.  Experience  testifies  this;  for 
when  we  think,  now  we  will  be  joyful  and  merry,  easy  and 
healthy,  God  soon  sends  what  makes  us  quite  the  contrary. 

When  I  was  iU  at  Schmalcalden,  the  physicians  made  me 
take  as  much  medicine  as  though  I  had  been  a  great  bull. 
Alack  for  him  that  depends  upon  the  aid  of  physic.  I  do  not 
deny  that  medicine  is  a  gift  of  God,  nor  do  I  refuse  to  acknow- 
ledge science  in  the  skill  of  many  physicians;  but,  take  the  best 
of  them,  how  far  are  they  from  perfection?  A  sound  regimen 
produces  excellent  effects.  When  I  feel  indisposed,  by  observ- 
ing a  strict  diet  and  going  to  bed  early,  I  generally  manage  to 
get  round  again,  that  is,  if  I  can  keep  my  mind  tolerably  at 
rest.  I  have  no  objection  to  the  doctors  acting  upon  certaiu 
theories,  but,  at  the  same  time,  they  must  not  expect  us  to  be 
the  slaves  of  their  fancies.  We  find  Avicenna  and  Galen, 
Hving  in  other  times  and  in  other  countries,  prescribing 
wholly  different  remedies  for  the  same  disorders.  I  won't  pin 
my  faith  to  any  of  them,  ancient  or  modern.  On  the  other 
h^d,  nothing  can  well  be  more  deplorable  than  the  proceeding 
of  those  fellows,  ignorant  as  they  are  complaisant,  who  let  their 
patients  follow  exactly  their  own  fancies;  'tis  these  wretches 
who  more  especially  people  the  graveyards.  Able,  cautious, 
and  experienced  physicians,  are  gifts  of  God.  They  are  the 
ministers  of  nature,  to  whom  human  life  is  confided;  but  a 
moment's  negligence  may  ruin  everything.  No  physician 
should  take  a  single  step,  but  in  humility  and  the  fear  of  God; 
they  who  are  without  the  fear  of  G^d  are  mere  homicides.  I 
expect  that  exercise  and  change  of  air  do  more  good  than  all 
their  purgings  and  bleedings,  but  when  we  do  employ  medical 
remedies,  we  should  be  careful  to  do  so  under  the  advice  of  a 
judicious  physician.  See  what  happened  to  Peter  Lupinus, 
who  died  from  taking  internally  a  mixture  designed  for  ex« 
-ternal  application.  I  remember  hearing  of  a  great  law'-suit, 
arising  out  of  a  dose  of  appium  being  given  instead  of  a  dose 
of  opium. 

DGCLXXXIV. 

'Tis  a  curious  thing  that  certain  remedies,  which,  applied 
by  princes  and  great  lords,  are  efficacious  and  curative,  are 
wholly  powerless  when  administered  by  a  physician.  I  have 
heard  that  the  electors  of  Saxony,  John  and  Frederic,  have 


dlä'  LÜTH8BS  TABLE-TALK. 

a  water,  which  cures  diseases  of  the  ey^  when  fhej  Üiem 
selyes  apply  it,  whether  the  disorder  arise  from  heat  or  from 
cold:  but  'tis  quite  useless  when  administered  by  a  physician. 
So  iB  spiritual  matters,  a  preacher  has  more  unction,  and 
produces  more  effect  upon  the  consdenoe  than  can  a  layman; 


OF   DEATH, 

DCCLXXXy. 

To  die  for  the  sake  of  Christ's  word,  is  esteemed  precious 
and  glorious  before  God.  We  are  mortal,  and  must  die  for 
the  sake  of  our  sins,  but  when  we  die  for  the  sake  of  Christ 
and  his  word,  and  freely  confess  them,  we  die  an  honourable 
death;  we  are  thereby  made  altogether  holy  relics,  and  have 
sold  our  hides  dear  enough.  But  when  we  Christians  pray 
for  peace  and  long  life,  'tis  not  for  our  sake,  to  whom  death 
is  merely  gain,  but  for  the  sake  of  the  church,  and  of  pos- 
terity. 

The  fear  of  death  is  merely  death  itself;  he  who  abolishes 
that  fear  from  the  heart,  neither  tastes  nor  feels  death.  A 
human  creature  lying  asleep  is  very  like  one  that  is  dead; 
whence  the  ancients  said,  sleep  is  the  brother  of  death«  In 
like  manner,  life  and  death  are  pictured  to  us  in  the  day  and 
night,  and  in  the  change  and  alteration  of  the  seasons. 

The  dream  I  had  lately,  will  be  made  true;  'twas  that  I 
was  dead,  and  stood  by  my  grave,  covered  with  rags.  Thus 
am  I  long  since  condemned  to  die,  and  yet  I  live. 

nccLXXXvi. 
"  Whoso  keepeth  my  saying,  shall  never  see  death."  Lather 
Expounded  this  passage  of  St.  John  thus:  We  must  die  and 
suffer  death,  but  whoso  holds  on  God's  Word,  shall  not  feel 
death,  but  depart  as  in  a  sleep,  and  concerning  him  it  shall 
not  be  said:  '^  I  die,  but  I  am  forced  to  sleep."  On  the  other 
hand,  whoso  finds  not  himself  furnished  with  God's  Word, 
Inust  die  in  anguish;  therefore,  when  thou  comest  to  die, 
make  no  dispute  at  all,  but  from  thy  heart  say:  I  believe  in 
Jesus  Christ  the  Son  of  God;  I  ask  no  more. 


OF  DBAtH.  SIS' 

DOCLXXXVU. 

One's  thirtj-eigbth  year  is  an  evil  and  dangerans  jear» 
bringing  many  heavy  and  great  sicknesses;  naturally^  by 
reason,  perhaps,  of  the  comets  and  conjmictions  of  Saturn 
and  of  Mars,  but  qtiritually,  by  reason  of  the  innmnerable 
sins  of  the  people. 

DOGLXXXVni. 

Pliny,  the  heathen  writer,  says,  book  xz.  cap.  1 :  The  best 
physic  for  a  human  creature  is,  soon  to  die;  Julius  Csesar 
contemned  death,  and  was  careless  of  danger;  he  said:  'Tis 
better  to  die  once  than  continually  to  be  afraid  of  dying;  this 
was  well  enough  for  a  heathen,  yet  we  ought  not  to  tempt 
God,  but  to  use  the  means  which  he  gives,  and  then  commit 
ourselves  to  his  mercy. 

It  were  a  light  and  easy  matter  for  a  Christian  to  over- 
come death,  if  he  knew  it  was  not  God's  wrath;  that  quality 
makes  death  bitter  to  us.  But  a  heathen  dies  securely;  he 
neither  sees  nor  feels  that  it  is  God's  wrath,  but  thinks  it  is 
merely  the  end  of  nature.  The  epicurean  says:  'Tis  but  to 
endure  one  evil  hour. 

nccLxxxix. 

When  I  hear  that  a  good  and  godly  man  is  dead,  I  am 
afirighted,  and  fear  that  God  hates  the  world,  and  is  taking 
away  the  upright  and  good,  to  the  end  he  may  fall  upon  and 
punish  the  wicked.  Though  I  die,  it  makes  no  great  matter; 
for  I  am  in  the  pope's  curse  and  excommunication;  I  am  his 
devil,  therefore  he  hates  and  persecutes  me.  At  Coburg,  I 
went  about,  and  sought  me  out  a  place  for  my  grave;  I 
thought  to  have  been  laid  in  the  chancel  under  the  table,  but 
now  I  am  of  another  mind.  I  know  I  have  not  long  to  live, 
for  my  head  is  like  a  knife,  from  which  the  steel  is  wholly 
whetted  away,  and  which  is  become  mere  iron;  the  iron  wiU 
cut  no  more,  even  so  it  is  with  my  head.  Now,  loving  Lord 
God,  I  hope  my  time  is  not  far  hence;  God  help  me,  and  give 
me  a  happy  hour;  I  desire  to  live  no  longer. 

DGCXC. 

We  read  of  Sfc.  Vincent,  that,  about  to  die,  and  seeing 
death  at  his  feet,  he  said:  Death!  what  wilt  thou?  Thinkest 
fhou  to  gain  anythiug  of  a  Christian?     Enowest  thou  not 


320  lutheb's  table-talk. 

that  1  am  &  Christian?  Even  so  should  we  learn  to  contemn, 
scorn,  and  deride  death.  Likewise,  it  is  written  in  the 
history  of  St.  Martin,  that  being  near  his  death,  he  saw  the 
devil  standing  at  his  bed's  feet,  and  boldlj  said:  Why  standest 
thou  there,  thou  horrible  beast?  thou  hast  nothing  to  do  with 
me.  These  were  right  words  of  faith.  Such  and  the  like 
ought  we  to  cull  out  of  the  legends  of  the  saints,  wholly 
omitting  the  fooleries  that  the  papists  have  stuffed  therein. 

DCCXCI. 

Luther,  at  Wittenberg,  seeing  a  very  melancholy  man, 
said  to  him:  Ah!  human  creature,  what  dost  thou?  Hast 
thou  nothing  else  in  hand  but  to  think  of  thy  sins,  on  death, 
and  damnation?  Turn  thine  eyes  quickly  away,  and  look 
hither  to  this  man  Christ,  of  whom  it  is  written:  ^*  He  was 
conceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary, 
suffered,  died,  buried,  descended  into  hell,  the  third  day  arose 
again  from  the  dead,  and  ascended  up  into  heaven,"  &c. 
Dost  think  all  this  was  done  to  no  end?  Comfort  thyself 
against  death  and  sin;  be  not  afraid,  nor  faint,  for  thou  hast 
no  cause;  Christ  suffered  death  for  thee,  and  prevailed  for  thy 
comfort  and  defence,  and  for  that  cause  he  sits  at  the  right 
hand  of  Grod,  his  heavenly  Father,  to  deliver  thee. 

DCCXCII. 

So  many  members  as  we  have,  so  many  deaths  have  we. 
Death  peeps  out  at  every  limb.  The  devil,  a  causer  and  lord 
of  death,  is  our  adversary,  and  hunts  after  our  life:  he  has 
sworn  our  death,  and  we  have  deserved  it;  but  the  devil  will 
not  gain  much  by  strangling  the  godly;  he  will  crack  a 
hollow  nut.  Let  us  die,  that  so  the  devil  may  be  at  rest.  I 
have  deserved  death  twofold;  first,  in  that  I  have  sinned 
against  God,  for  which  I  am  heartily  sorry;  secondly,  I  have 
deserved  death  at  the  devil's  hands,  whose  kingdom  of  lying 
and  murdering,  through  God's  assistance,  grace,  and  mercy, 
I  have  destroyed;  therefore  he  justly  wishe»  my  death. 

Dccxcin. 

*^  There  shall  arise  false  prophets,  insomuch  that,  if  it  were 
possible,  they  shall  deceive  the  very  elect."  This  sentence 
was  fulfilled^  in  the  fathers;  as  in  Jerome,  Augustin,  Gregory, 


OF   DEATH.  321 

Bernard,  and  others;  they  were  seduced  into  errors,  but 
remained  not  therein.  St.  Bernard  wrote  many  evil  and 
ungodly  things,  especially  concerning  the  Virgin  Mary;  but 
when  he  was  near  his  death,  he  said:  ^'  I  have  lived  wickedly. 
Thou,  loving  Lord  Jesus  Christ,  bast  a  twofold  right  to 
the  kingdom  of  heaven;  first,  it  is  thine  inheritance,  for  thou 
art  the  only  begotten  Son  of  the  Father;  this  affords  me  no 
comfort  or  hope  of  heaven.  But,  secondly,  thou  hast  pur- 
chased the  same  with  thy  suffering  and  death;  thou  hast 
stilled  the  Father's  wratl^  hast  unlocked  heaven,  and  pre- 
sented the  same  unto  me  as  thy  purchased  good;  of  this  have 
I  joy  and  comfort."  Therefore  he  died  well  and  happy. 
Likewise  when  St.  Augustin  was  to  die,  he  prayed  the  seven 
penitential  psalms.  When  these  fathers  were  in  health,  they 
thought  not  on  this  doctrine;  but  when  they  were  upon  their 
death-beds,  they  found  in  their  hearts  what  they  were  to 
trust  to;  they  felt  it  high  time  to  abandon  human  fopperies, 
and  to  betake  themselves  only  to  Christ,  and  to  rely  upon  his 
rich  and  precious  merits. 

DCCXCIV. 

Almighty,  everlasting  God,  merciful  he^^venly  Father, 
Father  of  our  loving  Lord  Jesus  Christ,  I  know  assuredly» 
that  everything  which  thou  hast  said,  thou  wilt  and  canst 
perform,  for  thou  canst  not  lie;  thy  Word  is  upright  and 
true.  In  the  beginning,  thou  didst  promise  unto  me  thy 
loving  and  only  b^otten  Son  Jesus  Christ;  the  same  is  come, 
and  has  delivered  me  from  the  devil,  from  death,  hell,  and 
sin.  Out  of  his  gracious  will  he  has  presented  unto  me  the 
sacraments,  which  I  have  used  in  faith,  and  have  depended 
on  thy  word;  wherefore  I  make  no  doubt  at  all,  but  that  I  am 
well  secured,  and  settled  in  peace;  therefore  if  this  be  my 
hour,  and  thy  divine  will,  so  am  I  willing  to  depart  hence 
with  joy. 

DCCXCV. 

The  school  of  faith  is  said  to  go  about  with  death.  Death 
is  swallowed  up  in  victory.  If  death,  then  sin.  If  death, 
then  all  diseases.  If  death,  then  all  misery.  If  death,  then  all 
the  power  of  the  devil.   If  death,  then  all  the  fury  of  the  world. 

But  these  things  do  not  appear,  but  rather  the  contrary; 
therefore  there  is  need  of  faith;  for  an  open  manifestation  of 

y 


822  Luther's  table-talk. 

thing»  foUows  faith  in  due  time,  when  the  things,  now  inyi- 
sibk,  will  be  seen. 

PCCXCVI. 

When  Adam  lived,  that  is,  when  he  sinned,  death  de- 
voured life;  when  Christ  died,  that  is,  was  justified,  then  hfe, 
which  is  Christ,  swallowed  up  a:nd  devoured  death;  theref<Hre 
Qod  be  praised,  that  Christ  died,  and  has  got  the  victory. 


OF  THE  RESURRECTION. 

Dccxcvn. 

On  Easter  Sondaj,  1544,  Lnther  made  an  excdknt  sermon 
on  the  resurrection  from  the  dead,  out  of  the  epistle  appoiated 
for  that  day,  handling  this  sentence:  '^  Thou  fool,  that  which 
thou  aowest  is  not  quickened  except  it  die."  When  Abraham 
intended  to  sacrifice  his  son,  he  believed  that  God  oot  of  the 
ashes  would  raise  him  again,  and  make  Mm  a  father  of 
children.  The  faith  of  Adam  and  of  Eve  preserved  them, 
because  thej  trusted  and  believed  in  the  promised  seed«  For 
to  him  that  believes  ever^rthing  is  possibte.  The  conception 
and  l»rth  of  every  human  creature,  proceeding  out  of  a  drop 
of  Mood,  is  no  less  a  miracle  and  wonder-work  of  Grod,  than 
that  Ad^m  was  made  out  of  a  clod  of  earth,  and  Eve  ont  of 
a  fieshj  rib.  The  worid  is  fuU  of  such  works  of  wonder, 
but  we  are  blind,  and  cannot  see  them.  The  whole  worid  is 
not  able  to  create  one  member,  no,  not  so  much  as  a  small 
leaf.  The  manner  of  the  resurrection  consists  in  these  words: 
^'  Arise,  come,  stand  up,  appear,  rgoice  je  which  dwell  in  the 
dust  of  the  earth."  I  shall  arise  again,  and  shall  speak  with 
you;  this  finger  wherewith  I  point  must  come  to  me  again; 
everything  must  come  again;  for  it  is  written:  "  God  will 
create  a  new  heaven  and  a  new  earth,  wherein  righteousness 
shall  dwell."  It  will  be  no  arid  Waste,  but  a  beautiful  new 
earth,  whare  all  the  just  will  dwell  together.  There  will  be 
no  camivorous  beasts,  or  venomous  creatures,  for  aU  such, 
like  ourselves,  wOl  be  relieved  from  the  curse  of  sin,  and  will 
be  to  us  as  friendly  as  they  were  to  Adam  in  Paradise.  There 
will  be  little  dogs,  with  golden  hair,  shining  Hke  precious 
stones.  The  foliage  of  the  trees,  and  the  verdure  of  the 
grass,  will  have  the  brilliancy  of  emeralds;  and  we  ourselves, 


OF   THE   RESURRECTION.  d2d 

delivered  from  our  mundane  sul^ection  to  gross  appetites  and 
necessities,  shall  have  the  same  form  as  here,  but  infinitely 
more  perfect.  Our  ejes  will  be  radiant  as  the  purest  silver^ 
and  we  shall  be  exempt  from  all  sickness  and  tribulation. 
We  shall  behold  the  glorious  Creator  face  to  face;  and  then, 
what  ineffable  satisfaction  will  it  be  to  find  our  relations  and 
friends  among  the  just!  If  we  were  all  one  here,  we  should 
have  peace  among  ourselves,  but  God  orders  it.  otherwise,  to 
the  end  we  may  yearn  and  sigh  after  the  fhture  paternal 
home,  and  become  weary  of  this  troublesome  Bfe.  Now,  if 
there  be  joy  in  the  chosen,  so  must  the  highest  sorrow  andf 
despair  be  in  the  damned. 

DCCXCVIII. 

The  7th  of  August,  1538,  Luther  discoursed  concerning 
the  life  to  come,  and  said:  In  my  late  sickness  I  lay  very 
weak,  and  committed  myself  to  God,  when  many  things  fell 
into  my  mind,  concerning  the  everlasting  life,  what  it  is, 
what  joys  we  there  shall  have,  and  I  was  convinced  that 
everything  shall  be  revealed,  which  through  Christ  is  pre- 
sented unto  us,  and  is  already  ours,  seeing  we  believe  it. 
Here  on  earth  we  cannot  know  what  the  creation  of  the  new 
world  shall  be,  for  we  are  not  able  to  comprehend  op  under- 
stand the  creation  of  this  temporal'  world,  or  of  its  cneatures, 
which  are  visible  and  corporal.  The  joys  that  are  everlasting 
are  beyond  the  comprehension  of  any  human  creature.  As 
Isaiah  says:  **  Ye  shall  be  everlasüngfy  jaj^fulin  gl&rmts  j^ 
But  how  comes  it  that  we  cannot  believe  God's  Word,  seeing 
that  all  things  are  accomplished  which  the  Scr^^tore  ffpei^s 
touching  the  resurrection  of  the  dead?  This  proves  original 
sin  as  the  cause  of  it  The  ungodly  and  damned  at  the  las^ 
day  shall'  be  under  the  ground,  but  in  some  measure  shall 
behold  the  great  joys  and  glory  of  the  chosen  aaid  saved,  and 
thereby  shall  be  so  much  the  more  pained  and  tormented. 

Has  our  Lord  God  created  this  evanescent  and  temporal 
kingdom,  the  sky,  and  earth,  and  aÜ  that  is  therein,  so  fair; 
how  much  more  fair  and  glorious  will  he,  then,  make  yonder 
celestial  everlasting  kingdom. 

nccxcix. 

When  I  lay  sucking  at  my  mother's  breasts,  I  had  no 
notion  how  I  should  afterwards  eat,  drink,  or  live.  Even  so 
we  on  earth  have  no  idea  what  the  Me  to  come  will  be« 

y2 


324  lutheb's  table-talk. 

DCGG. 

X  hold  the  gnashing  of  ieeth  of  the  damned  to  be  an  ex- 
ternal pain  following  upon  an  evil  conscience,  that  is,  despair, 
when  men  see  themselves  abandoned  by  God. 

DCCCI, 

I  wish  from  my  heart  Zuinglius  could  be  saved,  but  I  fear 
the  contrary;  for  Christ  has  said,  that  those  who  deny  him 
shall  be  damned.  Grod's  judgment  is  sure  and  certain,  and 
we  may  safely  pronounce  it  against  all  the  ungodly,  unless 
God  reserve  unto  himself  a  peculiar  privilege  and  dispensa- 
tion. Even  so,  David  from  his  heart  wished  that  his  son 
Absalom  might  be  saved,  when  he  said:  '*  Absalom  my  son, 
Absalom  my  son,"  yet  he  certainly  believed  that  he  was 
damned,  and  bewailed  him,  not  only  in  that  he  died  corporally, 
but  was  also  lost  everlastingly;  for  he  knew  that  he  died  in 
rebellion,  in  incest,  and  that  he  had  hunted  his  father  out  of 
the  kingdom. 

BCCCII. 

The  Fathers  made  four  sorts  of  hell.  1.  Th^  fore-front, 
wherein,  they  say,  the  patriarchs  were  until  Christ  descended 
into  hell.  2.  The  feeling  of  pain,  yet  only  temporal,  as  pur- 
gatory. 3.  Where  unbaptized  children  are,  but  feel  no  pain. 
4.  Where  the  damned  are,  which  feel  everlasting  pain.  This 
is  the  right  hell;  the  other  three  are  only  human  imaginings. 
In  Popedom  they  sang  an  evil  song:  "  Our  sighs  called  upon 
thee,  our  pitiful  lamentations  sought  thee,"  &c.  This  was  not 
Christianlike,  for  the  gospel  says:  "  They  are  in  Abraham's 
bosom."  Isaiah:  "  They  go  into  their  chambers;"  and  Ec- 
clesiasticus:  ^*  The  righteous  is  in  the  Lord's  hand,  let  him 
die  how  he  will,  yea,  although  he  be  overtaken  by  death." 
What  hell  is^  we  know  not;  only  this  we  know,  that  there  is 
such  a  sure  and  certain  place,  as  is  written  of  the  rich  glutton, 
when  Abraham  said  unto  him:  ''There  is  a  great  space 
between  you  and  us." 

DCCCIII. 

Ah !  loving  God,  defer  not  thy  coming.  I  await  impatiently 
the  day  when  the  spring  shall  return,  when  day  and  night 
shall  be  of  equal  length,  and  when  Aurora  shall  be  dear  and 
bright.     One  day  will  come  a  thick  black  doud,  out  of  which 


OF   THE   RESUARECTION.  325 

Will  issue  three  flashes  of  lightning,  and  a  clap  of  thunder  will 
be  heard,  and,  in  a  moment,  heaven  and  earth  will  be  covered 
with  confusion.  The  Lord  be  praised,  who  has  taught  us  to 
sigh  and  yearn  after  that  day.  In  Popedom  they  are  all 
afraid  thereof,  as  is  testified  by  their  hymn,  Dies  ircB  dies 
ilia,  I  hope  that  day  is  not  f?\r  off.  Christ  says :  '^  At  that 
time,  ye  shall  scarcely  find  faith  on  the  earth."  K  we  make 
an  account,  we  shall  find,  that  we  have  the  gospel  now  only 
in  a  comer.  Asia  and  Africa  have  it  not,  the  gospel  is  not 
preached  in  Europe,  in  Greece,  Italy,  Hungary,  Spain, 
France,  England,  or  in  Poland.  And  this  little  corner  where 
it  is,  Saxony,  will  not  hinder  the  coming  of  the  last  day  of 
judgment.  The  predictions  of  the  apocalypse  are  accomplished 
already,  as  far  as  the  white  horse.  The  world  cannot  stand 
long,  perhaps  a  hundred  years  at  the  outside. 

When  the  Turk  begins  to  decline,  then  the  last  day  will  be 
at  hand,  for  then  the  testimony  of  the  Scripture  must  be 
verified.  The  loving  Lord  will  come,  as  the  Scripture  says: 
"  For  thus  saith  the  Lord  of  Hosts,  yet  a  little  while  and  I 
will  shake  the  heavens  and  the  earth,  and  the  sea  and  the  dry 
land:  and  I  will  shake  all  nations,  and  the  desire  of  all  nations 
shall  come."  At  the  last  there  will  be  great  alteration  and 
commotion;  and  already  there  are  great  commotions  among 
men.  Never  had  the  men  of  law  so  much  occupation  as  now. 
There  are  vehement  dissensions  in  our  families,  and  discord 
in  the  church. 

DCCCIV. 

About  the  time  of  Easter  in  April,  when  they  least  of  all 
feared  rain,  Pharaoh  was  swallowed  up  in  the  Bed  Sea,  and 
the  nation  of  Israel  delivered  from  H^ypt.  *Twas  at  about 
the  same  time  the  world  was  created;  at  the  same  time  the 
year  is  changed,  and  at  the  same  time  Christ  arose  again  to 
renew  the  world.  Perchance  the  last  day  vdll  come  about 
the  same  time.  I  am  of  opinion  it  will  be  about  Easter,  when 
the  year  is  finest  and  fairest,  and  early  in  the  morning,  at 
sunrise,  as  at  the  destruction  of  Sodom  and  Gomorrah.  The 
elements  will  be  gloomy  with  earthquakes  and  thunderings 
about  an  hour  or  a  little  longer,  and  the  secure  people  will  say: 
**  Pish,  thou  fool,  hast  thou  never  heard  it  thunder?" 


826  lutheb's  table-talk. 

Doocr« 
The  sdenee  of  alch^rmj  I  like  very  well,  and,  indeed,  'tis 
the  philosophy  of  the  ancients.  I  like  it  not  onlj  for  the 
profits  it  brings  in  melting  metals,  in  deoocting,  preparing 
extracting,  »ad  distilling  herbs,  roots;  I  like  It  also  for  Ihe 
«ake  of  the  allegorj  and  secret  significaticm,  which  is  exceed- 
ing! j  fine,  touching  the  resurrection  of  the  dead  at  the  last 
day.  For,  as  in  a  furnace  the  fire  extracts  and  separates 
from  a  substance  the  other  portions,  and  carries  upward  the 
«pirit,  the  Me,  the  sap,  the  strength,  while  the  undean  matter, 
Üie  dregs,  remain  at  the  bottom,  like  a  dead  and  worthless 
carcass;  even  so  God,  at  the  day  of  judgment,  will  separate 
an  things  through  fire,  the  righteous  from  the  ungodly.  The 
Christians  and  righteous  shi^  ascend  upwards  into  heaven, 
and  there  live  everlastingly,  but  the  wicked  and  the  ungodly, 
as  the  dross  and  filt^,  shall  remain  in  hell,  and  there  be 
damned. 


OF   ALLEGORIES. 

DCOCVI. 

ÄLLftaoBiEs  and  spiritual  significations,  when  applied  to  faith, 
and  that  seldom,  are  laudable;  but  when  they  are  drawn 
from  the  life  and  conversation,  they  are  dangerous,  and, 
when  men  make  too  many  of  them,  perv^ert  the  doctrine  of 
faith.  Allegories  are  fine  ornaments,  but  not  of  {»roof.  We 
ought  not  lightly  to  make  use  of  them,  eiccept  the  principal 
eause  be  first  sufficiently  proved,  with  strong  grounds  and 
arguments,  as  with  St.  Paul  in  the  fourth  chapter  to  €rala- 
tians.  The  body  is  the  logic,  but  allegory  the  rhetoric;  now 
i^betoric,  which  adorns  and  enlarges  a  thing  with  words,  is  of 
no  value  without  logic,  which  roundly  and  briefly  comprehends 
a  matter.  When  with  rhetoric  meaa,  wHl  make  many  words, 
without  gioond,  it  is  but  a  trimmed  thing,  a  carved  idoL 

ncccvu. 

An  allegory  is  when  a  thing  is  signified  and  undentood 
otherwise  thfui  as  the  words  express.      Of  all  languages» 


OP  ALLBGOBIXS.  827 

ncme  is  so  rich  in  allegories  as  tbe  Hebrew.  The  German 
tongue  is  full  of  metaphors,  as  when  we  bbjz  He  hangs  the 
doak  according  to  the  wind: — Katherine  von  Borna  is  the 
morning  star  of  Wittenberg,  and  so  on.  These  are  meta- 
phonsy  that  is,  figurative  words.  Allegories  are,  as  when 
Christ  commands  that  one  should  wash  another's  feet,  of 
baptizing,  of  the  sabbath,  &c. 

We  must  not  hold  and  understand  allegories  as  thej  sound; 
as  what  Daniel  says,  concerning  the  beast  with  ten  horns;  this 
we  must  understand  to  be  spoken  of  the  Boman  empire. 
£ven  so,  circumcision  in  the  New  Testament  is  an  allegory» 
but  in  the  Old  Testament  it  is  no  allegory.  The  New  Tes- 
tament frames  allegories  out  of  the  Old,  as  it  makes  two 
nations  out  of  Abnüiam's  sons. 

DCCCVIIL 

The  legend  of  St.  George  has  a  fine  spirituid  signification, 
oooceming  temporal  government  and  policy.  The  vii^n 
signifies  the  policy;  she  is  vexed  and  persecuted  by  the  dragon, 
the  devil,  who  goes  about  to  devour  her;  now  he  plagues  her 
with  hunger  and  dearth,  then  witii  pestilence,  .now  with  wars, 
tlU  at  length  a  good  prince  or  potentate  comes,  who  helps 
and  delivers  her,  and  restores  her  again  to  her  right. 

DCCCIX. 

To  play  with  allegories  in  Christian  doctrine,  is  dangerous. 
The  words,  now  and  then,  sound  well  and  smoothly,  but  they 
are  to  no  purpose.  They  serve  well  for  sodi  preachers  as 
have  not  studied  much,  who  know  not  rightly  how  to  ex- 
pound the  histories  and  texts,  whose  leather  is  too  short, 
and  wül  not  stretch.  These  resort  to  allegories,  wherein 
nothing  is  taught  certainly  on  which  a  man  may  build;  there- 
fore, we  should  accustom  ourselves  to  remain  by  the  clear 
and  pure  text.  Philip  Melancthon  asked  Luther  what  the 
allegory  and  hidden  signification  was,  that  the  eagle,  during 
the  time  he  broods  and  sits  upon  the  eggs,  hunts  not  abroad; 
and  that  he  ke^s  but  one  young,  thrusting  any  others  out  of 
the  nest.  Likewise,  why  the  ravens  nourish  not  their  young, 
but  forsake  them  when  they  are  yet  bare,  and  without 
feathers?  Luther  answered:  ''  The  eagle  signifies  a  monarch, 
who  alone  will  have  the  government,  and  suffer  none  besides 


328  lüthee's  table-talk. 

himself  to  be  his  equal.    The  ravens  are  the  harsh  and  hard- 
hearted swine  and  belly-gods,  the  papists. 

DCGGX. 

The  allegory  of  a  sophist  is  always  screwed;  it  crouches 
and  bows  itself  like  a  snake,  which  is  never  straight,  whether 
she  go,  creep,  or  lie  still;  only  when  she  is  dead,  she  is 
straight  enough. 

DCCCXI. 

When  I  was  a  monk,  I  was  much  versed  in  spiritual  signi- 
fications and  allegories.  'Twas  all  art  with  me;  but  after- 
wards, when  through  the  epistle  to  the  Romania  I  had  come 
a  little  to  the  knowledge  of  Christ,  I  saw  that  all  allegories 
were  vain,  except  those  of  Christ.  Before  that  time  I  turned 
everything  into  allegory,  even  the  lowest  wants  of  our  nature. 
But  afterwards  I  reflected  upon  historical  facts.  I  saw 
how  difficult  a  matter  it  was  for  Gideon  to  have  fought  the 
enemy,  in  the  manner  shown  by  the  Scripture;  there  was 
no  allegory  there  or  spiritual  signification;  the  Holy  Ghost 
simply  says,  that  Faith  only,  with  three  hundred  men,  beat  so 
great  a  multitude  of  enemies."  St.  Jerome  and  Origen,  Grod 
forgive  them,  were  the  cause  that  allegories  were  held  in 
such  esteem.  But  Origen  altogether  is  not  worth  one  word 
of  Christ.  Now  I  have  shaken  off  all  these  foUies,  and  mj 
best  art  is  to  deliver  the  Scripture  in  the  simple  sense; 
therein  is  life,  strength,  and  doctrine;  all  other  methods  are 
nothing  but  foolishness,  let  them  shine  how  they  will.  'Twas 
thus  Munzer  troped  with  the  third  chapter  of  John:  **  Un- 
less one  be  bom  again  of  water,"  and  said:  Water  signifies 
tribulation;  but  St.  Augustin  gave  us  the  true  rule,  that 
figures  and  allegories  prove  nothing. 

DGCCXIL 

Few  of  the  legends  are  pure;  the  legends  of  the  martyrs 
are  least  corrupted,  who  proved  their  faith  by  the  testimony 
of  their  blood.  The  legends  of  the  hermits,  who  dwell  in 
solitudes,  are  abominable,  fuU  of  lying  miracles  and  fooleries^ 
touching  moderation,  chastity,  and  nurture.  I  hold  in  con- 
sideration the  saints  whose  lives  were  not  marked  by  any 
particular  circumstances,  who,  in  fact,  lived  like  other  people^ 
«nd  did  not  seek  to  make  themselves  noted. 


OF   ALLEGORIES.  829 

DCCGXIII. 

In  the  legend  of  the  virgin  Tecla,  who,  as  they  say,  i^ras 
baptized  by  St.  Paul,  'tis  said  '^  she  awakened  in  him  camaL 
desire."  Ah!  loving  Paul,  thou  hadst  another  manner  of 
thorn  in  thy  flesh  than  carnal.  The  friars,  who  Uve  at  their 
ease,  and  jollity,  dream,  according  to  their  licentious  cogita- 
tions, that  St.  Paul  was  plagued  with  the  same  tribulations  m 
themselves. 

DCCCXIV. 

The  legend  of  St.  Christopher  is  no  history,  but  a  fiction  com- 
posed by  the  Greeks,  a  wise,  learned,  and  imaginative  people, 
in  order  to  show  what  life  that  of  a  true  Christian  should 
be.  They  figure  him  a  very  great,  tall  and  strong  man,  who 
bears  the  child  Jesus  upon  his  shoulders,  as  the  name  Chris- 
topher indicates;  but  the  child  was  heavy,  so  that  he  who 
carries  him  is  constrained  to  bend  under  the  burden.  He 
traverses  a  raging  and  boisterous  sea,  the  world,  whose  waves 
beat  upon  him,  namely,  tyrants,  and  factions,  and  the 
devil,  who  would  fain  bereave  him  of  soul  and  life;  but  he 
supports  himself  by  a  great  tree,  as  upon  a  staff;  that  is, 
God's  Word.  On  the  other  side  of  the  sea  stands  an  old 
man,  with  a  lanthom,  in  which  burns  a  candle;  this  means 
the  writings  of  the  prophets.  Christopher  directs  his  steps 
thither,  and  arrives  safely  on  shore,  that  is,  at  everlasting 
life.  At  his  side  is  a  basket,  containing  fish  and  bread; 
this  signifies  that  God  will  here  on  earth  nourish  the  bodies 
of  his  Christians,  amid  the  persecutions,  crosses,  and  misfor- 
tunes which  they  must  endure,  and  will  not  sufier  them  to 
die  of  hunger,  as  the  world  would  have  them.  'Tis  a  fine 
Christian  poem,  and  so  is  the  legend  of  St.  George;  George, 
in  the  Greek,  means  a  builder,  that  builds  edifices  justly  and 
with  regularity,  and  who  resists  and  drives  away  the  enemies 
that  would  assault  and  damage  them. 

DCCCXV. 

'Tis  one  of  the  devil's  proper  plagues  that  we  have  no  good 
legends  of  the  saints,  pure  and  true.  Those  we  have  are  stuffed 
80  full  of  lies,  that,  without  heavy  labour,  they  cannot  be 
corrected.  The  legend  of  St.  Catherine  is  contrary  to  all  the 
Boman  history;  for  Maxentius  was  drowned  in  the  Tiber  at 


930  lutser's  table-talk. 

Borne,  and  never  came  to  Alezmdria,  but  Maximian  had 
been  Üiere,  as  we  read  in  Eusebius,  and  after  the  time  of  Julius 
Caesar  there  had  been  no  king  in  Egypt.  He  that  disturbed 
Christians  with  such  lies^  was  doubtless  a  desperate  wretch, 
who  snrelj  has  been  plunged  deep  in  helL  Sudi  monstrosities 
did  we  bdieve  in  Popedom,  but  then  we  understood  them 
not.  Give  Ood  thanks,  ye  that  are  freed  and  deliyered  from 
them  and  from  still  more  ungodly  things. 


OF  SPIRITUAL  AND  CHURCH  LIVINGS. 

DCCCXVI. 

Mt  advice  is  that  the  sees  of  the  protestant  bishops  be  per- 
mitted to  remain,  for  the  profit  and  use  of  poor  students  and 
sdiools;  and  when  a  bishop,  dean,  or  provost,  cannot,  or  wiU 
not  preach  himself  then  he  shall,  at  his  own  charge,  main- 
tain other  students  and  scholars,  and  permit  them  to  study 
and  preach.  But  when  potentates  and  princes  take  spiritual 
livings  to  themselves,  and  will  famish  poor  students  and 
scholars,  then  the  parishes  of  necessity  must  be  wasted,  as  is 
the  case  already,  for  we  can  get  neither  ministers  nor  deacons. 
The  pope,  although  he  be  our  mortal  enemy,  must  maintain 
us,  yet  against  his  will,  and  for  which  he  has  no  thanks. 

DCCCiVII. 

These  times  are  evil,  in  that  the  church  is  so  spoiled  and 
robbed  by  the  princes  and  potentates;  they  give  nothing,  bot 
take  and  steaL  In  former  times  they  gave  liberally  to  her, 
now  they  rob  her.  The  church  is  more  torn  and  tattered 
than  a  beggai^s  cloak;  nothing  is  added  to  the  stipends  of  the 
poor  servants  of  the  church.  They  who  bestow  them  to  the 
right  use  are  persecuted,  it  going  with  them  as  with  St.  Law- 
rence, who,  against  the  emperor's  command,  divided  the 
church  livings  among  the  poor. 

Dcocxvm. 
The  benefices  under  Popedom  are  unworthy  that  Chris- 
tian use  should  be  made  of  them,  for  they  are  the  w^ges  of 


OF   SPIRITUAL   AND   CHURCH  LIVINGS.  881 

Btmmpets,  as  the  prophet  sajs»  and  shall  return  to  snob  again. 
The  pope  is  fooled,  in  that  he  suffisrs  the  emperor  and  other 
princes  to  take  possession  of  spiritual  livings;  he  hopes 
therehj  to  preserve  his  authority  and  power.  For  this  reason 
lie  wrote  to  Henij  of  England,  that  he  might  take  possession 
of  Bpiritual  livings,  provided  he,  the  pope,  were  acknowledged, 
by  the  king,  ch^  bishop.  For  the  pope  thinks:  I  must  now, 
in  these  times  of  trouble  and  danger,  oourt  the  beast;  I  must 
yield  in  some  things.  Ah!  how  I  rejoice  that  I  have  lived 
to  see  the  pope  humbled;  he  is  now  constrained  to  süßer 
his  patrons,  his  protectors,  and  defenders,  to  take  possession 
of  church  Hvings  to  preserve  his  power,  but  he  stands  like  a 
tottering  wall,  about  to  be  overthrown.  How  will  it  be  with 
tlie  monasteries  and  churches  that  are  fallen  down  and  de- 
cayed? They  shall  never  be  raised  up  again,  and  the  pro- 
phecy wul  be  fulfilled.  Popedom  has  been  and  will  be  a 
prey.  Twelve  years  since,  the  pope  suffered  one  prince  to 
take  possession  of  divers  bishoprics;  afterwards,  at  the 
imperial  diet  at  Augsburg,  the  prince  was  compelled  to  re- 
store them;  now  the  pope  gives  him  them  again:  this  prince 
and  his  retinue  may  weU  forsake  the  gospel,  seeing  the  pope 
yields  so  much  to  him.  'Tis  a  very  strange  time,  and  of 
which  we  little  thought  twenty  years  past,  to  see  the  pope, 
that  grizly  idol,  of  whom  all  people  stood  in  fear,  now  per- 
mitting princes  to  contemn  and  scorn  him,  him  whom  the 
emperor  dared  not,  thirty  years  past,  have  touched  with  but 
one  word. 

DCO0S.IX. 

"Us  quite  fitting  a  poor  student  should  have  a  spiritual 
living  to  maintain  his  study,  so  that  he  bind  not  himself  with 
ungodly  and  unchristianlike  vows,  nor  consent  to  hold  oom- 
muniim  with  the  errors  of  the  papists.  Ah,  that  we  might 
have  bat  the  seventh  part  of  the  treasure  of  the  church,  to 
maintain  poor  students  in  the  church.  I  am  sorry  our  princes 
have  such  desire  for  bishoprics;  I  fear  they  will  be  their 
bane,  and  that  they  will  lose  what  is  their  own. 

DCCCXX. 

Cannons  and  fire-arms  are  cruel  and  damnable  machines} 
I  believe  them  to  have  been  the  direct  suggestion  of  Ihe  devil. 
Against  the  flying  ball  no  valour  avails;  the  soldier  is  dead, 


332  lutheb's  table-talk. 

ere  he  sees  the  means  of  his  destruction.  If  Adam  had  seen 
in  a  vision  the  horrible  instruments  his  children  were  to  in- 
vent, he  would  have  died  of  grief. 

DCCCXXI. 

War  is  one  of  the  greatest  plagues  that  can  afflict  humanity; 
it  destroys  religion,  it  destroys  states,  it  destroys  families. 
Any  scourge,  in  fact,  is  preferable  to  it.  Famine  and  pes- 
tilence become  as  nothing  in  comparison  with  it.  Pestilence 
is  the  least  evil  of  the  three,  and  'twas  therefore  David  chose 
it,  willing  rather  to  fall  into  the  hands  of  God  than  into  those 
of  pitiless  man. 

DCCCXXII. 

Some  one  asked,  what  was  the  difference  between  Samson 
the  strong  man,  and  Julius  Cassar,  or  any  other  celebrated 
general,  endowed  at  once  with  vigour  of  body  and  vigour  of 
mind?  Luther  answered:  Samson's  strength  was  an  effect  of 
the  Holy  Ghost  animating  him,  for  the  Holy  Ghost  enables 
those  who  serve  God  with  obedience  to  accomplish  great 
things.  The  strength  and  the  grandeur  of  soul  of  the  heathen 
was  also  an  inspiration  and  work  of  G^d,  but  not  of  the  kind 
which  sanctifies.  I  often  reflect  with  admiration  upon  Samson; 
mere  human  strength  could  never  have  done  what  he  did. 

DCCCXXIII. 

How  many  fine  actions  of  the  old  time  have  remained  un- 
known, for  want  of  an  historian  to  record  them.  The  Greeks 
and  Romans  alone  possessed  historians.  Even  of  Livy,  we 
have  but  a  portion  left  to  us;  the  rest  is  lost,  destroyed. 
Sabellicus  proposed  to  imitate  and  continue  Livy,  but  he 
accomplished  nothing. 

Victories  and  good  fortune,  and  ability  in  war,  are  given 
by  God,  as  we  find  in  Hannibal,  that  famous  captain,  who 
hunted  the  Romans  thoroughly,  driving  them  out  of  Africa, 
Sicily,  Spain,  France,  and  almost  out  of  Italy.  I  am  per- 
suaded he  was  a  surpassing  valiant  man;  if  he  had  but  had  a 
scribe  to  have  written  the  history  of  his  wars,  we  should, 
doubtless  have  known  many  great  and  glorious  actions  of  his. 

DCCCXXIV. 

Great  people  and  champions  are  special  gifts  of  God,  whom 
he  gives  and  preserves:    they  do  their  work,  and  achieve 


OF  CONSTRAINED  DEFENCE.  33S 

great  actions,  not  with  vain  imaginations,  or  cold  and  sleepy 
cogitations,  but  by  motion  of  God.  Even  so  'twas  with  the 
prophets,  St.  Paul,  and  other  excelling  people,  who  accom- 
plished their  work  by  God*s  special  grace.  The  Book  of 
Judges  also  shows  how  God  wrought  great  matters  through 
one  single  person. 

DCCCXXV. 

Every  great  champion  is  not  fitted  to  govern;  he  that  is  a 
soldier,  looks  only  after  victories,  how  he  may  prevail,  and 
keep  the  field;  not  after  policy,  how  people  and  countries 
may  be  well  governed.  Yet  Scipio,  Hannibal,  Alexander, 
Julius  and  Augustus  Caesars  looked  also  after  government, 
and  how  good  rule  might  be  observed. 

DCCCXXVI. 

A  valiant  and  brave  soldier  seeks  rather  to  preserve  one 
citizen,  than  to  destroy  a  thousand  enemies,  as  Scipio  the 
Roman  said;  therefore  an  upright  soldier  begins  not  a  war 
lightly,  or  without  urgent  cause.  True  soldiers  and  captains 
make  not  many  words,  but  when  they  speak,  the  deed  is  done. 

DCCCXXVII. 

They  who  take  to  force,  give  a  great  blow  to  the  gospel, 
and  ofiend  many  people;  they  fish  before  the  net,  &c.  The 
prophet  Isaiah,  and  St.  Paul  say:  "  I  will  grind  him  (anti- 
christ) to  powder  with  the  rod  of  my  mouth,  and  will  slay  him 
with  the  spirit  of  my  lips."  With  such  weapons  we  must 
beat  the  pope.  Popedom  can  neither  be  destroyed  nor  pre- 
served by  force;  for  it  is  built  upon  lies;  it  must,  therefore 
be  turned  upside  down  and  destroyed  with  the  word  of 
truth.     It  is  said:  "Preach  thou,  I  will  give  strength." 


OF  CONSTRAINED  DEFENCE. 

DCCCXXVIII. 

The  question  whether  without  offending  God  or  our  con- 
science, we  may  defend  ourselves  against  the  emperor,  if  he 
should  seek  to  subjugate  us,  is  rather  one  for  lawyers,  than 
for  divines. 


3^4  Luther's  table-talk. 

If  the  emperor  proceed  to  war  upon  us,  lie  intends  either  to 
deatroj  our  preaching,  and  our  religicm,  or  to  invade  and  con- 
found  public  policy  and  economy,  that  is  to  say,  the  temporal 
government  and  administration.  In  either  case,  'tis  no  longer 
as  emperor  of  the  Romans,  legally  elected,  we  are  to  regard 
him  but  as  a  tjrrant;  'tis,  therefore,  futile  to  ask  whether  we 
may  combat  for  the  upright,  pure  doctrine,  and  for  religion; 
^tis  for  us  a  law  and  a  duty  to  combat  for  wife,  for  children, 
servants,  and  subjects;  we  are  bound  to  defend  them  against 
maleficent  power. 

If  I  live  I  will  write  an  admonition  to  all  the  states  of  the 
Christian  world,  concerning  our  forced  defence;  and  will  show 
that  every  one  is  obliged  to  defend  him  and  his  against  wrong- 
ful power.  First,  the  emperor  is  the  head  of  the  body  politic 
in  the  temporal  kingdom,  of  which  body,  every  subject  and 
private  person  is  a  piece  and  member,  to  whom  the  right  of 
enforced  defence  appertains,,  as  to  a  tempoval  and  eivä  person; 
for  if  he  defend  not  himself  he  is  a  slayer  of  his  own  body. 

Secondly,  the  emperor  is  not  the  oxdy  monarch  or  lord  in 
Germany;  but  the  princes  electors  are,  together  with  him, 
temporal  members  of  the  empire,  each  of  whom  is  charged 
and  bound  to  take  care  of  it;  the  duty  of  every  prince  is  to 
further  the  good  thereof,  and  to  resist  such  as  would  injure  and 
prejudice  it.  This  is  especially  the  duty  of  the  leading  head, 
the  emperor;  Tis  true,  the  princes  electors,  though  of  equfd 
power  with  the  emperor,  are  not  of  equal  digni^  and  pre- 
rogative; but  they  and  the  other  princes  of  the  empire  are 
bound  to  resist  the  emperor,  in  case  he  should  undertake  any* 
thing  tending  to  the  detriment  of  the  empire,  or  which  is 
against  God  and  lawful  right.  Moreover,  if  the  emperor 
should  proceed  to  depose  any  one  of  the  princes  electors,  then 
he  deposes  them'  all,  which  neither  should,  nor  can  be  com- 
mitted. 

Wherefore,  before  we  formally  answer  this  question, 
whether  the  emperor  may  depose  the  princes  elector»,  or 
whether  they  may  depose  the  emperor;  we  must  first  clearly 
thus  distinguish:  a  Christian  is  composed  of  two  kinds  of 
persons,  namely,  a  believing  or  a  spiritual  person,  and  a  civil 
or  temporal  person.  The  believing  or  spiritual  person  ought 
to  endure  and  suffer  all  things;  it  neither  eats,  nor  drinks,  nor 
engenders  children,  nor  has  share  or  part  in  temporal  doings 
and  matters.     But  the  temporal  and  civil  person  is  subject 


OF   CONSTBAIITED   DEFEUCE^  3S5 

to  the  tei&poral  rights  and  laws,  and  tied  to  obedience;  it 
must  Budntain  and  defend  itself,  and  what  belongs  to  it,  as  the 
laws  command.  For  example,  if,  in  my  presence,  some  wretch 
should  attempt  to  do  violence  to  mj  wife  or  my  daughter,  then 
I  should  lay  aside  the  spiritual  person,  and  recur  to  the  tem- 
poral; I  should  slay  him  on  the  spot,  or  call  for  help.  For, 
in  the  absence  of  the  magistrates,  and  when  they  cannot  be 
had,  the  law  of  the  nation  is  in  force,  and  permits  us  to  call 
upon  our  neighbour  for  help;  Christ  and  the  gospel  do  not 
abolish  temporal  rights  and  ordinances,  but  confirm  them. 

The  emperor  is  not  an  absolute  monarch,  governing  alone, 
and  at  his  pleasure,  but  the  princes  electors  are  in  equal 
power  with  him;  he  has^  therefore,  neither  power  nor  autho- 
rity akme  to  make  laws  and  ordinances,  much  less  has  he 
power,  right,  or  authority  to  draw  the  sword  for  the  sub- 
jugation of  the  su]]ject»  asät  members  of  the  empire,  without 
the  sanction  of  the  lanr,  or  the  knowledge  and  consent  of  the 
whole  empire.  Therefore,  the  emperor  Otho  did  wisely  in 
ordaining  seven  princes  electors,  who,  with  the  emperor^  should 
rule  and  govern  the  empire;  but  for  this,  it  would  not  so  long 
have  stood  and  endured» 

Lastly,  we  should  know  that  when  the  emperor  proposes 
to  make  war  upon  us,  he  does  it  not  of  and  for  himself,  but  for 
the  interest  of  the  pope,  to  whom  he  is  liegeman,  and  whose 
tyranny  aAd  abominable  idolatry  he  thus  undertakes  to  main- 
tain; for  the  pope  regards  the  gospel  not  at  all,  and  in 
raising  war  against  the  gospel,  by  means  of  the  emperor,  intends 
only  to  defend  and  preserve  his  authority,  power,  and  tyraimy. 
We  must  not,  then,  remain  silent  and  inactive.  But  here  one 
may  object  and  say:  Although  David  had  been  by  God  chosen 
king,  and  anointed  by  Samuel,  yet  he  would  not  resist  king 
Saul,  or  lay  hands  upon  him;  ikeither  ought  we  to  resist  the 
emperor,  &c.  Answer:  David,  at  that  time,  had  but  the 
promise  of  his  kingdom;  he  had  it  not  in  possession;  he  was 
not  yet  settled  in  his  government.  In  our  case,  we  arm  not 
against  Saul,  but  against  Absalom,  against  whom  David  made 
war,  slaying  the  rebel  by  the  hands  of  Joab. 

I  would  willingly  argue  this  matter  at  length,  whether  we 
may  resist  the  ^oiperor  or  no?  though  the  jurisconsults,  with 
their  notions  of  temporal  and  naturid  rights,  pronounce  in  the 
affirmative,  for  us  divine»  'tis  a  question  of  grave  difficulty, 
having  regard  to  these  passages:  *^  Whosoever  shall  smite  thee 


336  Luther's  table-talk. 

ün  thy  right  cheek,  turn  to  himthe  other  also."  And: "  Servants 
be  subject  to  your  masters  with  all  fear,  not  only  to  the  good 
and  gentle,  but  also  the  froward."  We  must  beware  how  we 
act  against  God's  Word,  lest,  afterwards,  in  our  consciences, 
we  be  plagued  and  tormented.  But  still,  we  are  certain  of 
one  thing,  that  these  times  are  not  the  times  of  the  martyrs, 
when  Diocletian  reigned  and  raged  against  the  Christians; 
'tis  now  another  kind  of  kingdom  and  government.  The 
emperor's  authority  and  power,  without  the  seven  princes 
electors,  is  of  no  value.  The  lawyers  write:  the  emperor  has 
parted  with  the  sword,  and  given  it  into  our  possession.  He 
has  over  us  but  only  glacUum  peHtorium,  he  must  seek  it  of 
us,  when  he  proposes  to  punish,  for  of  right  he  can  do  nothing 
alone.  If  his  government  were  as  that  of  Diocletian,  we 
would  readily  yield  unto  him  and  suffer. 

I  hope  the  emperor  will  not  make  war  upon  us  for  the  pope's 
sake;  but  should  he  play  the  part  of  an  Arian,  and  openly  fight 
against  God's  word,  not  as  a  Christian,  but  as  a  heathen,  we 
are  not  bound  to  submit  and  suffer.  'Tis  from  the  pope's 
side  I  take  the  sword,  not  from  the  emperor's;  and  the  pope, 
'tis  evident,  ought  to  be  neither  master  nor  tyrant. 

To  sum  up: — 

First:  the  princes  electors  are  not  slaves. 

Secondly:  The  emperor  rules  upon  certain  conditions: 

Thirdly:  He  is  sworn  to  the  empire,  to  the  princes  electors, 
and  other  princes. 

Fourthly:  He  has  by  oath  bound  himself  unto  them,  to  pre- 
serve the  empire  in  its  dignity,  honour,  royalty,  and  juris- 
diction, and  to  defend  every  person  in  that  which  justly  and 
rightly  belongs  to  him;  therefore,  it  is  not  to  be  tolerated  that 
he  should  bring  us  into  servitude  and  slavery. 

Fifthly :  We  are  entitled  to  the  benefit  of  the  laws. 

Sixthly  :  He  ought  to  yield  to  Christian  laws  and  rights. 

Seventhly:  Our  princes  by  oath  are  bound  to  the  empire, 
truly  to  maintain  privileges  and  jurisdictions  in  politic  and 
temporal  cases,  and  not  to  permit  any  of  these  to  be  taken 
away. 

Eighthly:  These  cases  are  among  equals,  where  one  is 
neither  more  nor  higher  than  another:  therefore,  if  the 
emperor  with  tjrranny  deals  contrary  to  equity  and  justice,  he 
makes  himself  equal  with  others;  for  thereby  he  lays  aside 


OF    LAWYERS.  337 

the  person  of  a  governor  and  loses  his  right  over  the  subjects, 
by  the  nature  of  relatives;  for  princes  and  subjects  are  equally 
bound  the  one  to  the  other,  and  a  prince  is  clearly  obliged  to 
perform  what  he  has  sworn  and  promised,  according  to  the 
proverb:  Faithful  master,  faithful  man. 

Ninthly:  The  laws  are  above  a  prince  and  tyrant;  for  the 
laws  and  ordinances  are  not  wavering,  but  always  sure  and 
constant,  while  a  human  creature  is  wavering  and  inconstant, 
for  the  most  part  following  his  lusts  and  pleasures,  if  by  the 
laws  he  be  not  restrained. 

If  a  robber  on  the  highway  should  fall  upon  me,  truly  I 
would  be  judge  and  prince  myself,  and  would  use  my  sword, 
because  nobody  was  with  me,  able  to  defend  me;  and  I  should 
think  I  had  accomplished  a  good  work;  but  if  one  fell  upon 
me  as  a  preacher  for  the  gospel's  sake,  then  with  folded  h^ds 
I  would  lift  up  mine  eyes  to  heaven,  and  say:  "  My  Lord 
Christi  here  I  am;  I  have  confessed  and  preached  thee;  is  now 
my  time  expired?  so  I  commit  my  spirit  into  thy  hands,"  and 
in  that  way  would  I  die. 


OF    LAWYERS. 

DCCCXXIX. 

Two  doctors  in  the  law  came  to  Luther  at  Wittenberg, 
whom  he  received  and  saluted  in  this  manner:  O  ye  canonists! 
I  could  well  endure  you,  if  ye  meddled  only  with  imperial, 
and  not  with  popish  laws.  But  ye  maintain  the  pope  and  his 
canons.  I  would  give  one  of  my  hands,  on  condition,  all 
papists  and  canonists  were  compelled  to  keep  the  pope's  laws 
and  decrees;  I  would  wish  them  no  worse  a  devil. 

The  bishop  of  Mayence  cannot  boast,  that  with  a  good  con* 
science  he  has  three  bishoprics;  but  ye  maintain  it  to  be  law- 
ful and  right.  Ye  doctors  who  meddle  with  popish  laws  are 
nothing,  for  the  popish  laws  are  nothing;  therefore  a  doctor 
in  the  popish  laws  is  nothing;  he  is  a  chimera,  a  monster,  a 
fable,  nothing.  A  doctor  in  the  imperial  laws  is  half  lame,  he 
has  had  a  stroke  on  the  one  side;  the  pope's  laws  and  decrees 
altogether  stink  of  ambition,  of  pride,  of  self-profit,  covetous- 
nesSy  superstition,  idolatry,  tyranny,  and  such  like  blasphemies. 


988  LUTHiEB's   TABLE-TALK. 

DGCGXXX. 

Ye  that  are  studying  under  lawyers,  follow  not  your  pre- 
ceptors in  abuses  or  wrong  cases,  as  if  a  man  could  not  be  a 
lawyer  unless  he  practised  such  evil.  God  has  not  giren 
laws  to  make  out  of  right  wrong,  and  out  of  wrong  right,  as 
the  unchristianlike  lawyers  do,  who  study  law  only  for  the 
sake  of  gain  and  profit. 

DCCOXXXI. 

Every  lawyer  is  sorely  vexed  at  me  because  I  preach  so 
harshly  against  the  craft;  but  I  say  I,  as  a  preacher,  must 
reprove  what  is  wrong  and  evil.  If  I  reproved  them,  as  Mar- 
tin Luther,  they  need  not  regard  me,  but  forasmuch  as  I  do 
it  as  a  servant  of  Christ,  and  speak  by  God's  command,  Üiesj 
ought  to  hearken  unto  me;  for  if  they  repent  not,  ihej 
shall  everlastingly  be  damned;  but  I,  when  I  have  declared 
their  sins,  shall  be  excused.  K  I  were  not  constrained  to 
give  an  account  for  their  souls,  I  would  leave  them  unre- 
proved, 

Dcccxxxn. 

All  they  that  serve  the  pope  are  damned;  for,  next  the 
devil,  no  worse  creature  is  than  the  pope,  with  his  lying 
human  traditions,  aimed  directly  against  Christ.  The  greatest 
part  of  the  lawyers,  especially  the  canonists,  are  the  pope's 
servants,  and  although  they  will  not  have  the  name,  yet  they 
prove  it  in  deed.  They  would  willingly  rule  the  church,  and 
trample  upon  her  true  and  faithful  servants;  therefore  are 
they  damned. 


OF   UNIVERSITIES,  AETS,  ETC. 

DGGCXXXIII. 

A  LAWYEB  is  wise  according  to  human  wisdom,  a  divine 
according  to  God's  wisdom. 

DCCGXXXrV. 

Ah!  how  bitter  an  enemy  is  the  devil  to  our  church  and 
school  here  at  Wittenberg,  which  in  particular  he  opposes 
more  than  the  rest,  so  that  tyranny  and  heresy  increase  and 
get  the  upper  hand  by  force,  in  that  all  the  members  of  the 
church  are  against  one  anotiier;  yea,  also  we,  which  are  a 
piece  of  the  heart,  vex  and  plague  one  another  among  our- 


OF   UNIVERSITIES,  ARTS,  ETC.  839 

* 

selves.  I  am  verilj  persuaded  that  many  wicked  wretches 
and  spies  are  here,  who  watch  over  us  with  an  evil  eye,  and 
are  glad  when  discord  and  offences  arise  among  us;  therefore 
we  ought  diligently  to  watch  and  pray;  it  is  high  time — ^pray, 
pray.  This  school  is  a  foundation  and  ground  of  pure  reU- 
gion,  therefore  she  ought  justly  to  be  preserved  and  main- 
tained with  lectures  and  with  stipends  against  the  raging  and 
swelling  of  Satan. 

DCCCXXXV. 

Whoso  after  my  death  shall  contemn  the  authority  of  this 
school  here  at  Wittenberg,  if  it  remain  as  it  is  now,  church 
and  school,  is  a  heretic  and  a  perverted  creature;  for  in  this 
school  God  first  revealed  and  purified  his  word.  This  school 
and  city,  both  in  doctrine  and  manner  of  life,  may  justly  be 
compared  with  all  others;  yet  we  are  not  altogether  com- 
plete, but  still  faulty  in  our  kind  of  living.  The  highest  and 
chiefest  divines  in  the  whole  empire  hold  and  join  with  us — 
as  Amsdorf,  Brentius,  and  Bhegius — all  desiring  our  friend- 
ship, and  saluting  us  with  loving  and  learned  letters.  A  few 
years  past,  nothing  was  of  any  value  but  the  pope,  till  the 
church  mourned,  cried,  and  sighed,  and  awakened  our  Lord 
God  in  heaven;  as  in  the  Psalm  he  says :  "For  the  trouble 
of  the  needy  and  the  groans  of  the  poor,  I  will  now  arise." 

DCCCXXXVL 

Our  nobility  exhaust  people  with  usury,  insomuch  that 
many  poor  people  starve  for  want  of  food;  the  cry  goes,  I 
would  willingly  take  a  wife,  if  I  knew  how  to  maintain  her, 
so  that  a  forced  celibacy  will  hence  ensue.  This  is  not  good; 
such  wicked  courses  wiU  cause  the  poor  to  cry  and  sigh, 
will  rouse  up  G^d  and  the  heavenly  host.  Wherefore  I  say: 
Germany,  take  heed.  I  often  make  an  account,  and  as  I 
come  nearer  and  nearer  to  forty  years,  I  think  with  myself: 
now  comes  an  alteration,  for  St.  Paul  preached  not  above 
forty  years,  nor  St.  Augustin;  always,  after  forty  years 
pure  preaching  of  God's  Word,  it  has  ceased,  and  great 
calamities  have  ensued  thereupon. 

DCCCXXXVII. 

DialecUca  speaks  simply,  straightforward,  and  plainly,  as 
when  I  say:  Give  me  something  to  drink.  But  Rheiorica 
«doms  the  matter,  saying:  Give  me  of  the  acceptable  juipe  in 

z2 


340  lütheb's  table-talk. 

the  cellar,  which  finely  froths  and  makes  people  merry.  2>ta- 
lecta  declares  a  thing  distinctly  and  significantly,  in  brief 
words.  Rhetorica  counsels  and  advises,  persuades  and  dis- 
suades; she  has  her  place  and  fountain-head,  whence  a 
thing  is  taken;  as,  this  is  good,  honest,  profitable,  easy,  neces- 
sary, &c.  These  two  arts  St.  Paul  briefly  taught,  where  he 
says:  "  That  he  may  be  able  by  sound  doctrine,  both  to  ex- 
hort and  to  convince  the  gainsayers."  (Tit.  1.)  Therefore, 
when  I  would  teach  a  farmer  concerning  the  tilling  of  his 
land,  I  define  briefly  and  plainly,  his  kind  of  life;  his  house- 
keeping, fruits,  profits,  and  all  that  belongs  to  the  being  of 
his  life,  Dialectice ;  but,  if  I  would  admonish  him,  according 
to  Rhetorica^  then  I  counsel  and  advise  him,  and  praise  his 
kind  of  life,  in  this  manner,  as:  that  it  is  the  most  quiet,  the 
richest,  securest,  and  most  delightful  kind  of  life,  &c.  Again, 
if  I  intend  to  chide  or  to  find  fault,  then  I  must  point  out  and 
blame  his  misconduct,  evil  impediments,  failings,  gross  igno- 
rance, and  such  like  defects  which  are  in  the  state  of  farmers. 
Philip  Melancthon  has  illustrated  and  declared  good  arts:  he 
teaches  them  in  such  sort,  that  the  arts  teach  not  him,  but  he 
the  arts;  I  bring  my  arts  into  books,  I  take  them  not  out  of 
books.  DiaUctica  is  a  profitable  and  necessary  art,  which 
justly  ought  to  be  studied  and  learned;  it  shows  how  we  ought 
to  speak  orderly  and  uprightly,  what  we  should  acknowledge 
and  judge  to  be  right  or  wrong;  'tis  not  only  necessary  in 
schools,  but  also  in  consistories,  in  courts  of  justice,  and  in 
<;hurches;  in  churches  most  especially. 

DCCCXXXVIII. 

I  always  loved  music;  whoso  has  skill  in  this  art,  is  of  &: 
:good  temperament,  fitted  for  all  things.  We  must  teach  music 
in  schools;  a  schoolmaster  ought  to  have  skill  in  music,  or  I 
would  not  regard  him;  neither  should  we  ordain  young  men 
.as  preachers,  unless  they  have  been  well  exercised  in  music. 

DCCCXXXIX. 

Singing  has  nothing  to  do  with  the  affairs  of  this  world,  it 
is  not  for  the  law;  singers  are  merry  and  free  from  sorrow 
and  cares. 

DCCCXL. 

Music  is  one  of  the  best  arts;  the  notes  give  life  to  the 
text;  it  expels  melancholy,  as  we  see  in  king  Saul.     Kings 


OP   ASTRONOMY   AND   ASTROLOGY.  341 

and  princes  ought  to  maintain  music,  for  great  potentates  and 
rulers  should  protect  good  and  liberal  arts  and  laws;  though 
private  people  have  desire  thereunto  and  love  it,  yet  their 
ability  is  not  adequate.  We  read  in  the  Bible,  that  the  good 
and  godly  kings  maintained  and  paid  singers.  Music  is  the 
best  solace  for  a  sad  and  sorrowful  mind;  by  it  the  heart  is 
refreshed  and  settled  again  in  peace. 


OF  ASTRONOMY  AND  ASTROLOGY. 

DCCCXLI. 

Astronomy  is  the  most  ancient  of  all  sciences,  and  has  been 
the  introducer  of  vast  knowledge;  it  was  familiarly  known  to 
the  Hebrews,  for  they  diligently  noted  the  course  of  the 
heavens,  as  God  said  to  Abraham:  ^'Behold  the  heavens; 
canst  thou  number  the  stars?"  &c.  Heaven's  motions  are 
threefold;  the  first  is,  that  the  whole  firmament  moves 
swiftly  round,  every  moment  thousands  of  leagues,  which, 
doubtless,  is  done  by  some  angel.  'Tis  wonderful  so  great 
a  vault  should  go  about  in  so  short  a  time.  If  the  sun  and 
stars  were  composed  of  iron,  steel,  silver,  or  gold,  they  must 
needs  suddenly  melt  in  so  swift  a  course,  for  one  star  is 
greater  than  the  whole  earth,  and  yet  they  are  innumerable. 
The  second  motion  is,  of  the  planets,  which  have  their  par- 
ticular and  proper  motions.  The  third  is,  a  quaking  or  a 
trembling  motion,  lately  discovered,  but  uncertain.  I  like 
astronomy  and  mathematics,  which  rely  upon  demonstra- 
tions and  sure  proofs.     As  to  astrology,  'tis  nothing. 

DCCCXLII. 

Astronomy  deals  with  the  matter,  and  with  what  is  general,, 
not  with  the  manner  or  form.  God  himself  will  be  alone  the 
Master  and  Creator,  Lord  and  Governor,  though  he  has 
ordained  the  stars  for  signs.  And  so  long  as  astronomy 
remains  in  her  circle,  whereunto  God  has  ordained  her,  so 
is  she  a  fair  gift  of  God;  but  when  she  will  step  out  of  her 
bounds — that  is,  when  she  will  prophecy  and  speak  of  future 
things,  how  it  will  go  with  one,  or  what  fortune  or  misfortune 
another  shall  have,  then  she  is  not  to  be  justified.  Chiro- 
mancy we  should  utterly  reject.     In  the  stars  is  neither 


342  Luther's  table-talk. 

strength  nor  operation;  they  are  but  signs,  and  have»  there- 
fore, just  cause  to  complain  of  the  astrologers,  who  attribute 
unto  them  what  they  have  not.  The  astrologers  commonly 
ascribe  that  to  the  stars,  which  they  ought  to  attribute  to  the 
planets,  that  announce  only  evil  events,  except  that  star 
which  appeared  to  the  wise  men  in  the  east,  and  which 
showed  that  the  revelation  of  the  gospel  was  at  the  door. 

In  the  year  1538,  the  Seigneur  Von  Minckwitz  made  a 
public  oration  in  honour  of  astrology,  wher^n  he  sought  to 
prove  that  the  sentence  in  Jeremiah,  chap,  x.:  "Be  not  dis- 
mayed at  the  signs  of  heaven,"  applied  not  to  astrology,  but 
to  the  images  of  the  Gentiles.  Luther  said  hereupon:  These 
passages  may  be  quibbled  with,  but  not  overthrown.  Jere- 
miah speaks  as  Moses  did  of  all  the  signs  of  heaven,  earth, 
and  sea;  the  heathen  were  not  so  silly  as  to  be  afraid  of  the 
sun  or  moon,  but  they  feared  and  adored  prodigies  and  mira- 
culous signs.  Astrology  is  no  art;  it  has  no  principle,  no 
demonstration,  whereupon  we  may  take  sure  footing;  'tis 
all  haphazard  work;  I'hilip  Melancthon,  against  his  will, 
admits  unto  me,  that  thou^  as  he  says,  the  art  is  extant, 
there  are  none  that  understand  it  rightly.  They  set  forth, 
in  their  almanacs,  that  we  shall  have  no  snow  in  summer 
time,  nor  thunder  in  winter;  and  this  the  country  clowns 
know  as  well  as  the  astrologers.  Philip  Melancthon  s^s: 
That  such  people  as  are  bom  in  ascendente  Libra,  in  the 
ascension  of  Liber  towards  the  south,  are  unfortunate  people. 
Whereupon  I  said:  The  astrologers  are  silly  creatures,  to 
dream  that  their  crosses  and  mishaps  proceed  not  from  Grod, 
but  from  the  stars;  'tis  hence,  they  are  not  patient  in  their 
troubles  and  adversities.  Astrology  is  uncertain;  and  as  the 
predicamenta  are  feigned  wwds  in  Dialectical  even  so  astro- 
nomy has  feigned  astrology;  as  the  ancient  «ad  true  divines 
knew  nothing  of  the  fantasies  and  divinity  of  the  school- 
teachers, so  the  ancient  astronomers  knew  nothing  of  astro* 
logy.  The  nativities  of  Cicero  and  of  others  were  shown 
me.  I  said:  I  hold  nothing  thereof,  nor  attribute  any- 
thing unto  them.  I  would  gladly  have  the  astrologers 
answer  me  this:  Esau  and  Jacob  were  bom  together,  of 
one  father  and  one  mother,  at  one  time,  and  under  equal 
planets,  yet  they  were  wholly  of  contrary  natures,  kinds,  and 
minds.     What  is  done  by  God,  ought  not  to  be  ascribed  to 


OF   ASTBONOMT   AND   ASTSOLOOT.  843 

the  stars.  The  upright  and  true  Christian  religion  opposes 
and  confutes  all  such  fables.  The  way  of  casting  nativities  is 
like  the  proceedings  in  Popedom,  whose  outward  ceremonies 
and  pompous  ordinances  are  pleasing  to  human  wit  and 
wisdom,  as  the  consecrated  water,  torches,  organs,  cymbals, 
^ging)  ]*^Qgüig)  hut  withal  there's  no  certain  knowledge. 
An  astrologer,  or  horoscope-monger,  is  like  one  that  sells 
dice,  and  bawls:  Behold,  here  I  have  dice  that  always  come 
up  twelve.  J£  once  or  twice  their  conjectures  tell,  they 
cannot  sufficiently  extol  the  art;  but  as  to  the  infinite  cases 
where  they  fail,  they  are  altogether  silent.  Astronomy,  on 
the  contrary,  I  like;  it  pleases  me  by  reason  of  her  manifold 
benefits. 

Greneral  prophecies  and  declarations»  which  declare  gene« 
rally  what  in  future  shall  happen,  accord  not  upon  indivi" 
duals  and  particular  things. 

When  at  one  time  many  are  slain  together  in  a  battle,  no 
man  can  affirm  they  were  all  born  under  one  planet,  yet  they 
die  altogether  in  one  hour,  yea,  in  one  moment. 

DCCCXLIIl« 

God  lias  appointed  a  certain  and  sure  end  for  all  things, 
otherwise  Babylon  might  have  said:  I  will  remain  and  con« 
tinnft;  and  Rome:  To  me  is  the  government  and  rule  given 
without  ceasing.  To  Alexander  and  others  were  given  em- 
pires and  kingdoms,  yet  astrology  taught  not  that  such  great 
kingdoms  were  to  be  raised,  nor  how  long  they  were  to  last. 

Astrology  is  framed  by  the  devil,  to  the  end  people  may  be 
scared  from  entering  into  the  state  of  matrimony,  and  from 
every  divine  and  human  office  and  calling;  for  the  star- 
peepers  presage  nothing  that  is  good  out  of  the  planets;  they 
affiright  people's  consciences,  in  regard  of  misfortunes  to  come, 
which  all  stand  in  God's  hand,  and  through  such  mischievous 
and  unprofitable  cogitations  vex  and  torment  the  whole  life. 

Great  wrong  is  done  to  God's  creatures  by  the  star-ex- 
pounders. God  has  created  and  placed  the  stars  in  the  firma- 
ment, to  the  end  they  might  give  light  to  the  kingdoms  of 
the  earth,  make  people  glad  and  joyful  in  the  Lord,  and  be 
good  signs  of  years  and  seasons.  But  the  star-peepers  feign 
that  those  creatures,  of  God  created,  darken  and  trouble  the 
«arth,  and  are  hurtful;  whereas  all  creatures  of  God  are 


344  Luther's  table-talk. 

good,  and  by  God  created  only  for  good,  though  mankind 
makes  them  evil,  by  abusing  them.  Eclipses,  indeed,  are 
monsters,  and  like  to  strange  and  untimely  births.  Lastly, 
to  believe  in  the  stars,  or  to  trust  thereon,  or  to  be  afifrighted 
thereat,  is  idolatry,  and  against  the  first  conmiandment. 


OF   LEARNED   MEN. 

DCCCXLIV. 

LüTHEB  advised  all  who  proposed  to  study,  in  what  art 
soever,  to  read  some  sure  and  certain  books  over  and  over 
again;  for  to  read  many  sorts  of  books  produces  rather  con- 
fusion than  any  distinct  result;  just  as  those  that  dwell  every- 
where, and  remain  in  no  place,  dwell  nowhere,  and  have  no 
home.  As  we  use  not  daily  the  community  of  all  our  friends, 
but  of  a  select  few,  even  so  we  ought  to  accustom  ourselves 
to  the  best  books,  and  to  make  them  familiar  unto  us,  so  as 
to  have  them,  as  we  say,  at  our  fingers'  end.  A  fine  talented 
student  fell  into  a  frenzy;  the  cause  of  his  disease  was, 
that  he  laid  himself  out  too  much  upon  books,  and  was 
in  love  with  a  girl.  Luther  dealt  very  mildly  and  friendly 
with  him,  expecting  amendment,  and  said:  Love  is  the  c&use 
of  his  sickness;  study  brought  upon  him  but  Uttle  of  his 
disorder.  In  the  beginning  of  the  gospel  it  went  so  with 
myself. 

DCCCXLV. 

Who  could  be  so  mad,  in  these  evil  times,  as  to  write 
history  and  the  truth?  The  brains  of  the  Greeks  were  subtle 
and  crafty;  the  Italians  are  ambitious  and  proud;  the  Ger- 
mans rude  and  boisterous.  Livy  described  the  acts  of  the 
Bomans,  not  of  the  Carthaginians.  Blandus  and  Flatina 
only  flatter  the  popes. 

DCCCXLVI. 

Anno  1536,  Luther  wrote  upon  his  tablets  the  following 
words:  Res  et  verba  Philipptis;  verba  sine  re  Erasmus;  res 
sine  verbis  Lutherus;  nee  res,  nee  verba  Carolostadius ;  that 
is,  what  Philip  Melancthon  writes  has  hands  and  feet;  the 
matter  is  good,  and  the  words  are  good;  Erasmus  Botero«' 


OF   LEABNED   MEN.  345 

damns  writes  many  words,  but  to  no  purpose;  Luther  has 
good  matter,  but  the  words  are  wanting;  Carlstad  has  neither 
good  words  nor  good  matter.  Philip  Melancthon  coming  in 
at  the  moment  read  these  criticisms,  and  turning  with  a 
smile  to  Dr.  Basil,  said:  Touching  &asmus  and  Carlstad, 
'twas  well  said,  but  too  much  praise  is  accorded  to  me,  while 
good  words  ought  to  be  reckoned  among  the  other  merits  of 
Luther,  for  he  speaks  exceeding  well,  and  has  substantial 
matter. 

DCCCXLVII. 

Luther,  reproving  Dr.  Mayer,  for  that  he  was  faint-hearted 
and  depressed,  by  reason  of  his  simple  kind  of  preaching,  in 
comparison  with  other  divines,  as  he  conceived,  admonished 
him,  and  said:  Loving  brother,  when  you  preach,  regard  not 
the  doctors  and  learned  men,  but  regard  the  common  people, 
to  teach  and  instruct  them  clearly.  Li  the  pulpit,  we  must 
feed  the  common  people  with  milk,  for  each  day  a  new  church 
is  growing  up,  which  stands  in  need  of  plain  and  simple  in- 
struction. Keep  to  the  catechism,  the  milk.  High  and 
subtle  discourse,  the  strong  wine,  we  will  keep  for  the  strong 
minded. 

DCCCXLVIII. 

Ifo  theologian  of  our  time  handles  and  expounds  the  Holy 
Scripture  so  well  as  Brentius,  so  much  so  that  I  greatly 
admire  his  energy,  and  despair  of  equalling  him.  I  verily 
believe  none  among  us  can  compare  with  him  in  the  expo- 
sition of  St.  John's  gospel;  though,  now  and  then,  he  dwells 
somewhat  too  much  upon  his  own  opinions,  yet  he  keeps  to 
the  true  and  just  meaning,  and  does  not  set  himself  up  against 
the  plain  simplicity  of  God's  Word. 

DCCCXLIX. 

The  discourse  turning  upon  the  great  differences  amongst 
the  learned,  Luther  said:  God  has  very  finely  distributed  his 
gifts,  so  that  the  learned  serve  the  unlearned,  and  the  un- 
learned humble  themselves  before  the  learned,  in  what  is 
needful  for  them.  If  all  people  were  equal,  the  world  could 
not  go  on;  nobody  would  serve  another,  and  there  would  be 
no  peace.  The  peacock  complained  because  he  had  not  the 
nightingale's  voice.  God,  with  apparent  inequality,  has  in- 
stituted the  greatest  equality;  one  man,  who  has  greater  gifts 


346  lüthkr's  table-talk. 

than  another,  is  proud  and  haughty,  and  seeks  to  rule  and 
domineer  over  others,  and  contemns  them.  Grod  finely  inns' 
trates  human  society  in  the  members  of  the  body,  and  shows 
that  one  member  must  assist  the  other,  and  that  none  can  be 
without  the  other. 

DCCCL. 

Aristotle  is  altogether  an  epicurean;  he  holds  that  Grod 
heeds  not  human  creatures,  nor  regards  how  we  lire,  permit- 
ting us  to  do  at  our  pleasure.  According  to  him,  God  roles 
the  world  as  a  sleepy  maid  rocks  a  child.  Cicero  got  much 
further.  He  collected  together  what  he  found  good  in  the 
books  of  all  the  Greek  writers.  'Tis  a  good  argument,  and 
has  often  moved  me  much,  where  be  proves  there  is  a  God, 
in  that  living  creatures,  beasts,  and  mankind  engender  their 
own  likeness.  A  cow  always  produces  a  cow;  a  horse,  a 
horse,  &c.  Therefore  it  follows  that  some  being  exists  wbidi 
rules  everything.  In  God  we  may  acknowledge  the  m-» 
changeable  and  certain  motion  of  the  «tars  of  heaTen;  the 
sun  each  day  rises  and  sets  in  hi»  place;  as  certain  as  time, 
we  have  winter  and  summer,  but  as  this  is  done  regularly, 
we  neither  admire  nor  regard  it. 


OF  THE  JEWS. 

DCCCLI. 

The  Jews  boast  they  are  Abraham's  children;  and,  indeed, 
^twas  a  high  honour  for  them,  when  the  rich  glutton  in  hell 
said,  "  Father  Abraham,"  &c.  But  our  Lord  God  can  well 
distinguish  these  children;  for  to  such  as  the  glutton  he  gives 
their  wages  here  in  this  life,  but  the  rewards  and  wages  foe 
the  others  he  reserves  until  the  life  to  come. 

DCCCLIL 

The  Jews  are  the  most  miserable  people  on  earth.  They 
are  plagued  everywhere,  and  scattered  about  all  countries, 
having  no  certain  resting-place.  They  sit  as  on  a  wheelbarrow, 
without  a  country,  people,  or  government;  yet  they  wait  on 
with  earnest  confidence;  they  cheer  up  themselves  and  say: 


OF   THE   JEWS.  847 

It  will  soon  be  better  with  us.  Thus  hardened  are  they;  but 
let  them  know  assuredly,  that  there  is  none  other  Lord  or 
God,  but  only  he  that  already  sits  at  the  right  hand  oi  Grod 
the  Father.  The  Jews  are  not  permitted  to  trade  or  to  keep 
cattle,  they  are  only  usurers  and  brokers;  they  eat  nothing 
the  Christians  kill  or  touch;  they  drink  no  wine;  they  have 
many  soperstiticms;  they  wash  the  flesh  most  dUigently, 
whereas  they  cannot  be  cleansed  through  the  flesh.  They 
drink  not  mük,  because  God  said:  "  Thou  shalt  not  boil  the 
young  kid  in  bis  mother's  milk."  Such  superstitions  proceed 
out  of  God's  anger.  They  that  are  without  faith,  have  laws 
without  end,  as  we  see  in  the  papists  and  Turks;  but  they 
are  rightly  served,  for  seeing  they  refused  to  have  Christ  and 
his  gospel,  instead  of  freedom  they  must  have  servitude. 

If  I  were  a  Jew,  the  pope  should  never  persuade  me  to  his 
doctrine;  I  would  rather  be  ten  times  racked.  Popedom,  with 
its  abcHninations  and  profanities,  has  given  to  the  Jews  infinite 
oflence.  I  am  persuaded  if  the  Jews  heard  our  pveaching, 
and  how  we  handle  the  Old  Testament,  many  of  them  might 
be  won,  but,  through  disputing,  they  have  become  more  and 
more  stifl'-necked,  haughty,  and  presumptuous.  Yet,  if  but 
a  few  of  the  rabbis  fell  off,  we  might  see  them  come  to  us,  one 
after  another,  for  they  are  alniost  weary  of  waiting. 

DCCCLIII. 

At  Frankfort  on  the  Maine  there  are  very  many  Jews; 
they  have  a  whole  street  to  themselves,  of  which  every  house 
is  filled  with  them.  They  are  compelled  to  wear  little  yellow 
rings  on  their  coats,  thereby  to  be  known;  they  hove  no 
houses  or  grounds  of  their  own,  only  furniture;  and,  indeed, 
they  can  only  lend  money  upon  houses  or  grounds  at  great 
hazard. 

Dcceuv. 

I  have  studied  the  chief  passages  of  Scripture,^  that  consti- 
tute the  grounds  upon  which  the  Jews  argue  against  us;  as 
where  God  said  to  Abraham:  ^'I  will  make  my  covenant 
between  me  and  thee,  and  with  thy  seed  after  thee,  in  their 
generations,  for  an  everlasting  covenant,"  &c.  Here  the 
Jews  brag,  as  the  papists  do  upon  the  passage:  "Thou  art 
Peter."  I  would  willingly  bereave  the  Jews  of  this  bragging, 
by  rejecting  the  Law  of  Moses,  so  that  they  should  not  be 


348  lütheb's  table-talk. 

able  to  gainsay  me.  We  have  against  them  the  prophet 
Jeremiah,  where  he  says:  '^Behold,  the  time  cometh,  saith 
the  Lord,  when  I  will  make  a  new  covenant  with  the  house 
of  Israel,  and  with  the  house  of  Judah,  not  as  the  covenant 
which  I  made  with  their  fathers,"  &c.  "  But  this  shall  he 
the  covenant  which  I  will  make  with  the  house  of  Israel; 
after  this  time,  saith  the  Lord,  I  will  give  my  laws  into  their 
hearts,  and  will  write  it  in  their  minds,"  &c. 

Here,  surely,  the  Jews  must  yield,  and  say:  the  law 
of  Moses  continued  but  for  awhile,  therefore  it  must  he 
abolished.  But  the  covenant  of  the  circumcision,  given 
before  Moses'  time,  and  made  between  God  and  Abraham, 
and  his  seed  Isaac  in  his  generation,  they  say,  must  and  shall 
be  an  everlasting  covenant,  which  they  will  not  suffer  to  he 
taken  from  them. 

And  though  Moses  himself  rejects  their  circumcising  of  the 
flesh,  and  presses  upon  the  circumcising  of  the  heart,  yet, 
nevertheless,  they  boast  of  that  everlasting  covenant  out  of 
Grod's  Word;  and  when  they  admit  thiat  the  circumcision 
justifies  not,  yet,  nevertheless,  say  they,  it  is  an  everlasting 
covenant,  thinking  it  is  a  covenant  of  works,  therefore  we 
must  leave  unto  them  their  circumcision. 

I,  for  my  part,  with  all  God-fearing  Christians,  have  this 
sure  and  strong  comfort,  that  the  circumcision  was  to  continue 
but  for  awhile,  until  Messiah  came;  when  he  came,  the  com- 
mandment was  at  an  end.  Moses  was  wise;  he  kept  himself 
within  bounds,  for  in  all  his  four  books  after  Genesis,  he 
wrote  nothing  of  physical  circumcision,  but  only  of  the  cir- 
cumcision of  the  heart.  He  dwells  upon  the  Sacrifices,  the 
Sabbath,  and  show-bread;  but  leaves  this  covenant  of  cir- 
cumcision quite  out,  making  no  mention  thereof;  as  much 
as  to  say:  'Tis  little  to  be  regarded.  If  it  had  been  of  such 
importance  and  weight  as  the  Jews  make  it,  he  would  doubt- 
less have  urged  it  accordingly.  Again,  in  the  Book  of  Joshua, 
mention  is  made  of  the  circumcising  of  the  heart.  The 
papists,  however,  blind  people,  who  know  nothing  at  all  of 
the  Scriptures,  are  not  able  to  confute  one  argument  of  the 
Jews;  theirs  is  truly  a  fearful  blindness, 

DCCCLV. 

The  verse  in  the  115th  Psalm  is  masterly:  ^^  He  shall  bless 
ihem  that  fear  the  Lord,  both  small  and  great."    Here  the 


OF   THE   JEWS.  349 

Holy  Spirit  is  a  fierce  thunder-clap  against  the  proud,  boast- 
ing Jews  and  papists,  who  brag  that  they  alone  are  God's 
people,  and  will  allow  of  none  but  of  those  that  are  of  their 
church.  But  the  H0I7  Ghost  sajs:  The  poor  contemned 
people  are  also  God's  people,  for  God  saved  many  of  the  Gen- 
tiles without  the  law  and  circumcision,  as  without  Popedom. 
The  Jews  see  not  that  Abraham  was  declared  justified  only 
through  faith:  Abraham  believed  God,  and  that  was  imputed 
unto  him  for  righteousness.  God  with  circumcision  confirmed 
his  covenant  with  this  nation,  but  only  for  a  certain  time. 
True,  the  circumcision  of  the  Jews,  before  Christ's  coming, 
had  great  majesty;  but  that  they  should  affirm  that  without 
it  none  are  God's  people,  is  utterly  untenable.  The  Jews 
themselves,  in  their  circumcision,  were  rejected  of  God. 

DCCOLVI. 

Christ  drove  the  buyers  and  sellers  out  of  the  Temple,  not 
by  any  temporal  authority,  but  by  the  jurisdiction  and  power 
of  the  church,  which  authority  every  High  Priest  in  the 
Temple  had.  The  glory  of  this  Temple  was  great,  that  the 
whole  world  must  worship  there.  But  God,  out  of  special 
wisdom,  caused  this  Temple  to  be  destroyed,  to  the  end  the 
Jews  might  be  put  to  confusion,  and  no  more  brag  and  boast 
thereof. 

DCCCLVII, 

There  can  be  no  doubt  that  of  old  time  many  Jews  took 
refuge  in  Italy  and  Germany,  and  settled  there. 

Cicero,  the  eloquent  Gentile,  complains  of  the  superstition 
of  the  Jews,  and  their  multitude  in  Italy;  we  find  their  foot- 
steps throughout  Germany.  Here,  in  Saxony,  many  names  of 
places  speak  of  them:  Ziman,  Damen,  Besen,  Sygretz,  Schvitz, 
Fratha,  Thablon.  The  Jews  inhabited  Batisbon  a  long  time 
before  the  birth  of  Christ.  At  Cremona  there  are  but  twenty- 
eight  Christians.     It  was  a  mighty  nation. 

DCCCLVIII. 

The  Jews  read  our  books,  and  thereout  raise  objections 
against  us;  'tis  a  nation  that  scorns  and  blasphemes  even  as 
the  lawyers,  the  papists,  and  adversaries  do,  taking  out  of. 
our  writings  the  knowledge  of  our  cause,  and  using  the  same 
as  weapons  against  us.    But,  God  be  praised,  our  cause  has 


850  Luther's  table-talk. 

a  sure,  good  and  steadfast  ground,  namely,  Grod  and  hib 
Word. 

DGCCLIX. 

Two  Jewish  rabbis,  named  Schamaria  and  Jacob,  came  to 
me  at  Wittenberg,  desiring  of  me  letters  of  safe  conduct, 
which  I  granted  them,  and  they  were  well  pleased;  only  they 
earnestly  besought  me  to  omit  thence  the  word  ToUij  that  is, 
Jesus  crucified;  for  they  must  needs  blaspheme  the  name 
Jesus.  Tliey  said:  H'is  most  wonderfol  that  so  many  thou- 
sands of  innocent  people  have  been  slaughtered,  of  whom  no 
mention  is  mad«,  while  Jesus,  the  crudfied,  must  always  be 
remembered. 

DCCCLX. 

The  Jews  must  be  encountered  with  strong  arguments,  as 
where  Jeremiah  speaks  touching  Christ:  '' Behold,  the  days 
come,  saith  the  Lord,  that  I  will  raise  unto  David  a  righteous 
branch,  and  a  king  shall  reign  and  prosper,  and  shall  execute 
judgment  and  justice  in  the  earth;  in  his  days  Judah  shall  be 
saved,  and  Israel  shall  dwell  safely,  and  this  is  his  name 
whereby  he  shall  be  called,  The  Lord  our  Righteousness." 
This  argument  the  Jews  are  not  able  to  solve;  yet  if  they 
deny  that  this  sentence  is  spoken  of  Christ,  they  must 
show  unto  us  another  king,  descended  from  David,  who  should 
govern  so  long  as  the  sun  and  moon  endure,  as  the  promises 
of  the  prophets  declare. 

DCCCLXI. 

Either  God  must  be  unjust,  or  you,  Jews,  wicked  and  un- 
godly; for  ye  have  been  in  misery  and  fearful  exile,  a  far 
longer  time  than  ye  were  in  the  land  of  Canaan.  Ye  had 
not  the  temple  of  Solomon  more  than  three  hundred  jrears, 
while  ye  have  been  hunted  up  and  down  above  fifteen  hun- 
dred. At  Babylon  ye  had  more  eminence  than  at  Jerusalem, 
for  Daniel  was  a  greater  and  more  powerful  prince  at  Baby- 
lon than  either  David  or  Solomon  at  Jerusalem.  The 
Babylonian  captivity  was  unto  you  only  a  fatherly  rod,  but 
this  last  punishment  was  your  utter  extermination«  Tou 
have  been,  above  fifteen  hundred  years,  a  race  rejected  of 
God,  without  government,  without  laws,  without  jNTophets, 
without  temple.  This  argument  ye  cannot  scdve;  it  strikes 
yon  to  the  ground  like  a  thunder-dap;,  ye  can  show  no  other 


OF   THE   JEWS.  351 

reason  fcr  jour  condition  than  jour  sins.  The  two  rabbis, 
struck  to  the  heart,  silenced,  and  convinced,  forsook  their 
errors,  became  converts,  and  the  day  following,  in  the  pre- 
sence of  the  whole  university  at  Wittenberg,  were  baptized 
Chrbtians. 

The  Jews  hope  that  we  shaU  join  them,  because  we  teach 
and  learn  the  Hebrew  language,  but  their  hope  is  futile.  'Tis 
they  must  accept  of  our  rdigion,  and  of  the  crucified  Christ, 
and  overcome  all  their  objections,  especially  that  of  the  altera- 
tion of  the  Sabbath,  which  sorely  annoys  them,  but  'twas 
ordered  by  the  apostles,  in  honour  of  the  Lord's  resurrection. 

DCCGLXII. 

There  are  sorcerers  among  the  Jews,  who  delight  in  tor- 
menting Christians,  for  they  hold  us  as  dogs.  Duke  Albert 
of  Saxony  well  punished  one  of  these  wretches.  A  Jew 
offered  to  sell  him  a  talisman,  covered  with  strange  charac- 
ters, which  he  said  effectually  protected  the  wearer  against 
any  sword  or  dagger  thrust.  The  duke  replied:  "  I  will  essay 
thy  charm  upon  thyself,  Jew,"  and  putting  the  talisman  round 
the  fellow's  neck,  he  drew  his  sword  and  passed  it  through 
his  body.  "  Thou  feelest,  Jew!"  said  he,  "  how  'twould  have 
been  with  me,  had  I  purchased  thy  talisman?" 

DCCCLXin. 

The  Jews  have  various  stories  about  a  king  of  Basan, 
whom  they  call  Og;  they  say  he  had  lifted  a  great  rock  to 
throw  at  his  enemies,  but  God  made  a  hole  in  the  middle,  so 
that  it  slipped  down  upon  the  giant's  neck,  and  he  could 
never  rid  himself  of  it.  'Tis  a  fable,  like  the  rest  of  the  stories 
about  him,  but,  perhaps,  bears  a  hidden  moral,  as  the  fables 
of  ^sop  do,  for  the  Jews  had  some  very  wise  men  among 
them« 

DCCCLXrV. 

The  destruction  of  Jerusalem  was  a  fearful  thing;  the  fate 
of  all  other  monarchies,  of  Sodom,  of  Pharaoh,  the  captivity 
of  Babylon,  were  as  nothing  in  comparison;  for  this  city  had 
been  God's  habitation,  his  garden  and  bed;  as  the  Psalm  says: 
"  Here  will  I  dwell,  for  I  have  chosen  her,"  &c.  There  was 
the  law,  the  priesthood,  the  temple;  there  had  flourished  David, 
Solomon,  Isaiah,  &c.;  many  prophets  weie  there  interred,  so 


352  LUTHER*S   TABLE-TALIU 

that  the  Jews  had  just  cause  to  boast  of  their  privileges. 
What  are  we  poor  miserable  folk — ^what  is  Borne,  compared 
with  Jerusalem?  But  the  Jews  are  so  hardened  that  they 
listen  to  nothing;  though  overcome  by  testimonies,  they  yield 
not  an  inch.  'Tis  a  pernicious  race,  oppressing  all  men  by 
their  usury  and  rapine.  If  they  give  a  prince  or  a  magis- 
trate a  thousand  florins,  they  extort  twenty  thousand  from 
the  subjects  in  payment.  We  must  ever  keep  on  our 
guard  against  them.  They  think  to  render  homage  to  Grod 
by  injuring  the  Christians,  and  yet  we  employ  their  physi- 
cians; 'tis  a  tempting  of  God.  They  have  haughty  prayers, 
wherein  they  praise  and  call  upon  God,  as  if  they  alone  were 
his  people,  cursing  and  condemning  all  other  nations,  re- 
lying on  the  23rd  Psalm:  "  The  Lord  is  my  shepherd,  I 
shall  lack  nothing."  As  if  that  psalm  were  written  exclu- 
sively concerning  them. 

DCCCLXV. 

'Tis  a  vain  boasting  the  Jews  make  of  their  privileges, 
after  a  lapse  of  above  fifteen  hundred  years.  During  the 
seventy  years,  when  they  were  captives  at  Babylon,  they 
were  so  confused  and  mingled  together,  that  even  then  they 
hardly  knew  out  of  what  tribe  each  was  descended.  How 
should  it  be  now,  when  they  have  been  so  long  hunted  and 
driven  about  by  the  Gentiles,  whose  soldiers  spared  neither 
their  wives  nor  their  daughters,  so  that  now  they  are,  as  it 
were,  all  bastards,  none  of  them  knowing  out  of  what  tribe 
he  is.  In  1537,  when  I  was  at  Frankfurt,  a  great  rabbi 
said  to  me:  My  father  had  read  very  much,  and  waited  for 
the  coming  of  the  Messiah,  but  at  last  be  fainted,  and  out  of 
hope  said:  As  our  Messiah  has  not  come  in  fifteen  hundred 
years,  most  certainly  Christ  Jesus  must  be  he. 

DCCCLXVI. 

The  Jews  above  all  other  nations  had  great  privileges; 
they  had  the  chief  promises,  the  highest  worship  of  God,  and 
a  worship  more  pleasing  to  human  nature  than  Grod's  service 
of  faith  in  the  New  Testament.  They  agree  better  with  the 
Turks  than  with  the  Christians;  for  both  Jews  and  Turks 
concur  in  this,  that  there  is  but  only  one  God;  they  cannot 
understand  that  three  persons  should  be  in  one  divine  sub« 


OF  THJE   JEVS.  358 

stance.  They  are  also  agreed  as  to  bathings  and  washings, 
circumcision,  and  other  external  worshippings  and  ceremo- 
nies. 

The  Jews  had  excelling  men  among  them,  as  Abraham, 
Isaac,  Jacob,  Moses,  David,  Daniel,  Samuel,  Paul,  &c.  Who 
can  otherwise  than  grieve  that  so  great  and  glorious  a  nation 
should  so  lamentably  be  destroyed?  The  I^tin  churdi  had 
no  excelling  men  and  teachers,  but  Augustin;  and  the  churches 
of  the  east  none  but  Athanasius,  and  he  was  nothing  parti- 
cular; therefore,  we  are  twigs  grafted  into  the  right  tree. 
The  prophets  call  the  ^Jews,  especially  those  of  the  line  of 
Abraham,  a  fair  switch,  out  of  which  Christ  himself  caiiie. 

DCCCLXVII. 

In  the  porch  of  a  church  at  Cologne  there  is  a  statue  of  a 
dean,  who,  in  the  one  hand,  holds  a  cat,  and  in  the  other  a 
mouse.  This  dean  had  been  a  Jew,  but  was  baptized,  and 
became  a  Christian.  He  ordered  this  statue  to  be  set  up 
after  his  death,  to  show,  that  a  Jew  and  a  Christian  agree  as 
little  as  a  cat  and  a  mouse.  And  truly,  they  hate  us  Chris- 
tians as  they  do  death:  it  galls  them  to  see  us.  If  I  were 
master  of  the  country,  I  would  not  allow  them  to  practise 
usury. 

ncccLxviii. 

The  Jews  knew  well  that  Messiah  was  to  come,  and  that 
they  were  to  hear  him,  but  they  would  not  be  persuaded  that 
our  Jesus  was  the  Messiah.  They  thought  that  the  Messiah 
would  leave  all  things  as  he  found  them;  but  when  they  saw 
that  Christ  took  a  course  contrary  to  their  expectation,  they 
crucified  him:  yet,  they  boast  of  themselves  as  being  God*s 
people. 

DCCCLXIX. 

A  Jew  came  to  me  at  Wittenberg,  and  said  :  He  was  de- 
sirous to  be  baptized,  and  made  a  Christian,  but  that  he  would 
first  go  to  Rome  to  see  the  chief  head  of  Christendom.  From 
this  intention,  myself,  Philip  Melancthon,  and  other  divines, 
laboured  to  dissuade  him,  fearing  lest,  when  he  witnessed  the 
offences  and  knaveries  at  Rome,  he  might  be  scared  from 
Christendom.  But  the  Jew  went.to  Rome,  and  when  he  had 
sufficiently  seen  the  abominations  acted  there,  he  returned  to 
us  again,  desiring  to  be  baptized,  and  said  :  Now  I  will  wil* 

AA 


354  LÜTHE&^S   TABLE-TALK. 

linglj  worsfaip  the  God  of  the  Christians,  f<v  he  is  a  patient 
God.  If  he  ean  endure  such  wickedness  and  viilanj  as  Is 
done  at  Home,  he  can  suffer  and  endure  all  the  vices  and 
kna2Perie8  of  the  world« 


OF   THE   TURKS. 

DCCCLXX. 

The  Turk  is  a  crafty  and  subtle  enemy,  who  wars  not  only 
with  great  power  and  boldness,  but  also  with  stratagem  and 
deceit;  he  makes  his  enemies  faint  and  weary,  keeping  them 
waking  with  frequent  skirmishes,  seldom  fighting  a  com- 
plete battle,  unless  he  have  tolerable  certainty  of  victory. 
Otherwise,  when  a  battle  is  offered  him,  he  trots  away,  de- 
pending upon  his  stratagems. 

DCCCLXXI. 

The  power  of  the  Turk  is  very  great;  he  keeps  in  his  pay, 
all  the  year  through,  hundreds  of  thousands  of  soldiers.  He 
must  have  more  than  two  millions  of  florins  annual  revenue. 
We  are  far  less  strong  in  our  bodies,  and  are  divided  out 
among  different  masters,  all  opposed  the  one  to  the  other,  yet 
we  might  conquer  these  infidels  wiüi  only  the  Lord's  prayer, 
if  our  own  people  did  not  spill  so  much  blood  in  rdigious 
quarrels,  and  in  persecuting  the  truths  contained  in  that 
prayer.  God  will  punish  us  as  he  punished  Sodom  and 
Gomorrah,  but  I  would  fain  'twere  by  the  hand  of  some 
pious  potentate,  and  not  by  that  of  the  accursed  Turk. 

BCCCLXXn. 

They  say,  the  famine  in  the  Turkish  camp,  before  Yienna, 
was  so  great  that  a  loaf  of  bread  fetched  its  weight  in  gold, 
whereas  Vienna  and  the  archduke's  army  had  all  things  in 
abundance.  This  victory  is  evidently  the  work  of  God.  The 
Turk  had  sworn  to  conquer  Germany  within  the  year,  and 
had  unfurled  a  consecrated  standard,  but  he  was  pat  to  the 
rout  without  acoomplishing  anything  of  importance. 


OF   THE   TURKS.  355 

DCCCLXXIII. 

On  the  last  day  of  July,  1539,  came  news  that  the  king  of 
Persia  had  invaded  the  states  of  the  Turk,  and  that  the  latter 
had  been  obliged  to  withdraw  his  forces  from  Wallachia.  Dr, 
Luther  said:  I  greatly  admire  the  power  of  the  king  of  Persia, 
who  can  measure  his  strength  with  an  enemy  so  formidable 
as  the  Turk.  Truly,  these  are  two  mighty  empires.  Yet 
Germany  could  well  withstand  the  Turks  if  she  would  keep  up 
a  standing  army  of  fifty  thousand  foot,  and  ten  thousand  horse, 
so  that  the  losses  by  a  defeat  might  at  once  be  repaired.  The 
Romans  triumphed  over  all  their  enemies,  by  keeping  con- 
stantly on  foot  forty-two  legions  of  six  thousand  men  each, 
disciplined  troops,  practised  in  war. 

DCCCLXXIV. 

News  came  from  Torgau  that  the  Turks  had  led  out  into 
the  great  square  at  Constantinople  twenty-three  Christian 
prisoners,  who,  on  their  refusing  to  apostatize,  were  be- 
headed. Dr.  Luther  said :  Their  blood  will  cry  up  to 
heaven  against  the  Turks,  as  that  of  John  Huss  did  against 
the  papists.  'Tis  certain,  tyranny  and  persecution  will  not 
avail  to  stifie  the  Word  of  Jesus  Christ.  It  flourishes  and 
grows  in  blood.  Where  one  Christian  is  slaughtered,  a  host 
of  others  arise.  *Tis  not  on  our  walls  or  our  arquebusses  I 
rely  for  resisting  the  Turk,  but  upon  the  Pater  Noster.  'Tis 
that  will  triumph.  The  Decalogue  is  not,  of  itself,  sufficient. 
I  said  to  the  engineers  at  Wittenberg:  Why  strengthen 
your  walls — they  are  trash  ;  the  walls  with  which  a  Christian 
should  fortify  himself  are  made,  not  of  stone  and  mortar,  but 
of  prayer  and  faith. 

DCCCLXXV, 

The  Turks  are  the  people  of  the  wrath  of  God.  'Tis  hor- 
rible to  see  their  contempt  of  mmriage»  'Twas  not  so  with 
the  Romans. 

DCCCLXXVI. 

Let  us  repent,  pray,  and  await  the  Lord's  will,  for  human 
defence  and  help  is  all  too  weak.  Five  years  since,  the  em- 
peror was  well  able  to  resist  the  Turks,  when  he  had  levied 
a  great  army  of  horse  and  foot,  out  of  the  whole  empire, 
Itafians  and  Germans.    But  then  he  would  not;  therefore, 

A  a2 


356  lutber's  table-talk. 

meantime,  many  good  people  were  butchered  by  the  Turks. 
Ah,  lovisg  God,  what  is  this  life,  but  death!  there  is  nothing 
but  death,  from  the  cradle  unto  old  age.  I  fear  all  things 
go  not  right;  the  tyranny  and  pride  of  the  Spaniards,  doubt- 
less, will  give  us  over  to  the  Turks,  and  make  us  subject  to 
them.  There  is  great  treachery  somewhere.  I  doubt  the 
twenty  thousand  men,  and  the  costly  pieces  of  double  cannon 
ore  wilfully  betrayed  to  the  Turk.  It  is  not  usual  to  carry 
such  great  pieces  of  ordnance  into  the  field.  The  emperor 
Maximilian  kept  them  safe  at  Vienna.  It  seems  to  me,  as 
though  he  had  said  to  the  Turk:  Take  these  pieces  of  ord- 
nance as  a  present;  slay  and  destroy  all  that  cannot  escape. 
This  expedition  has  an  aspect  of  treachery;  for  while  our 
men  slumber,  the  Turk  constantly  watches,  attempting  all  he 
can,  both  with  open  power  and  with  secret  practices. 

If  the  Turk  were  to  cause  proclamation  to  be  made,  that 
every  man  should  be  free  from  taxation  and  tribute  for  the 
space  of  three  years,  the  common  people  would  joyfully  yield 
to  him.  But  when  he  had  got  them  into  his  claws,  he  would 
make  use  of  his  tyranny,  as  his  custom  is,  for  he  takes  the 
third  son  from  every  man;  he  is  always  father  of  the  third 
child.  Truly,  it  is  a  great  tyranny,  which  chiefly  concerns 
the  princes  of  the  empire  themselves.  I  ever  held  the  empe- 
ror in  suspicion,  yet  he  can  deeply  dissemble.  I  have  almost 
despaired  of  him,  since  he  opposed  the  known  truth,  which 
he  heard  at  the  Diet  at  Augsburg.  The  verse  in  the  second 
Psalm  holds  ever  good:  ''  Why  do  the  heathen  so  furiously 
rage  together,  and  why  do  the  people  imagine  a  vain  thing? 
The  kings  of  the  earth  stand  up,  and  the  rulers  take  counsel 
together,  against  the  Lord,  and  against  his  anointed,"  &c. 
David  complained  thereof,  Christ  felt  it,  the  apostles  lamented 
it;  we  feel  it  too.  'Twas  therefore  St. Paul  said:  "Not  many 
wise  even  after  the  flesh,  not  many  mighty,  not  many  noble 
are  called,"  &c.  Let  us  call  upon  God  the  Father  of  oor 
Lord  Jesus  Christ;  let  us  pray,  for  it  is  high  time. 

DCCCLXXVII. 

The  admirable  great  constancy  of  John,  prince  elector  of 
Saxony,  is  worthy  of  everlasting  memory  and  praise;  who 
personally  and  steadfastly  held  over  the  pure  doctrine  of  the 
gospel  at  the  imperial  diet  at  Augsburg,  1530.     And,  un- 


OP   THE    TURKS.  357 

iiappilj,  Germany  is  a  prey  to  discord  all  this  time.  See  how 
furious  a  hate  the  papists  bear  to  the  partisans  of  the  gospel. 
They  have  put  their  faith  in  the  emperor  against  us,  but  they 
will  come  to  confusion.  A  certain  count  had  a  great  bonfire 
lighted  in  the  night,  when  he  learned  the  arrival  of  the  em- 
peror in  Germany;  and  a  popish  priest,  near  Eisenach,  said, 
he  would  bet  all  the  cows  he  should  have  in  the  year,  that 
Martin  Luther  and  his  adherents  would  be  hanged  before 
Michaelmas.  These  fellows  thought  it  only  needed  for  the 
emperor  to  march  against  the  Lutherans,  and  they  cherished 
horrible  projects;  but  they  were  finely  disappointed. 

DCCCLXXVUI. 

The  emperor  of  the  Turks  maintains  great  pomp  in  his 
court.  You  have  to  traverse  three  vestibules  before  you 
reach  the  apartment  wherein  he  sits.  Jn  the  first  vestibule  are 
twelve  chained  lions;  in  the  second,  an  equal  number  of 
panthers.  He  has  under  his  rule  very  rich  and  populous 
countries;  even  within  the  last  ten  years,  the  number  of  his 
subjects  has  greatly  increased. 

The  2 Ist  of  December,  1536,  G-eorge,  marquis  of  Branden- 
burg came  to  Wittenberg,  and  announced  that  the  Turks  had 
obtained  a  great  victory  over  the  Grermans,  whose  fine  army 
had  been  betrayed  and  massacred;  he  said  that  many  princes 
and  brave  captains  had  perished,  and  that  such  Christians  as 
remained  prisoners,  had  been  treated  with  extreme  cruelty, 
their  noses  being  slit,  and  themselves  used  most  scornfully. 
Luther  said:  We,  Germans,  must  consider  hereupon  that 
God's  anger  is  at  our  gates,  that  we  should  hasten  to  re- 
pentance while  there  is  yet  time;  by  degrees,  he  subjugated 
the  Saracens,  who  before  were  the  lords  of  Syria,  Asia,  the 
Land  of  Promise,  Assyria,  Greece,  and  a  portion  of  Spain. 
These  Solyman  utterly  overthrew  and  well  nigh  annihilated.  'Tis 
thus  God  plays  with  kingdoms;  as  in  Isaiah,  it  is  threatened: 
*^  I  the  Lord  am  a  strong  Grod  over  kingdoms;  whoso  sinneth 
I  destroy."  The  Venetians  made  no  resistance.  They  are 
efifeminate  and  pretend  not  to  be  warriors.  'Tis  wonderful 
what  progress  the  Turk  has  made  in  the  last  hundred  years, 
yet  that  is  nothing  in  comparison  with  the  progress  the  Roman 
empire  made  in  fifty  years,  though,  during  twenty-three  years 
of  the  fifty,  it  had  to  maintain  a  terrible  war  with  Hannibal. 


358  Luther's  table-talk. 

Such  was  its  aggrandizement,  that  l^cipio  declared  it  advisable 
that  in  the  public  prayers  the  petition  for  extended  domination 
should  be  omitted,  it  being  his  opinion  that  now  thej  had 
better  see  to  the  taking  care  of  what  they  had  got.  Yet  Grod 
overthrew  this  mighty  empire  by  the  hands  of  barbarians. 

DCCCLXXIX. 

The  elector  of  Saxony  wrote  to  Dr.  Luther  that  the  Turks 
had  gained  a  great  victory.  Cazianus,  Ungnad,  Schlick,  had 
all  been  bribed  by  the  enemy,  and  their  names  were  now  pla- 
carded all  over  Vienna,  as  condemned  traitors.  These  gene- 
rals led  the  German  army  close  to  the  Turkish  camp;  a  Chris- 
tian, who  had  made  his  escape  from  the  infidels,  came  and 
warned  them  to  be  on  their  guard,  but  they  treated  his  coun- 
sel with  contumely.  When  the  enemy  approached,  these 
traitors  took  to  flight,  with  the  cavalry,  abandoning  the  in&ntry 
to  slaughter.  The  Turks  next  feigned  a  retreat,  whereupon 
the  Christian  generals  ordered  the  cavalry,  deven  hundred 
in  number,  to  return  to  the  charge,  but  the  Turks  surround- 
ing them,  cut  them  in  pieces  also.  Cazianus  had  received 
eighteen  thousand  ducats  from  the  Turks  through  a  Jew,  to* 
betray  the  Christian  army,  and  had  promised  to  deliver  the 
king  himself  into  the  enemies'  hands.  Luther,  on  hearing 
this  news,  said:  Auri  seicra  fames,  quid  non  mortaUa  pectora 
cot^f  This  traitor  must  everlastingly  burn  in  hell.  I  would 
not  betray  a  dog.  I  much  fear  it  will  go  ill  with  Ferdinand, 
who  has  allowed  so  great  an  army  to  be  thrust  into  the  throat 
of  the  Turk,  by  the  hands  of  a  perjured  Mameluke,  who  here- 
tofore fell  from  the  Turk  to  the  Christians,  and  now  has 
fallen  again  from  the  Christians  to  the  Turk. 

Our  princes  and  rulers  ought  to  march  in  person  against 
the  enemy,  and  not  have  him  thus  encountered;  the  Turk  is 
not  to  be  contemned.  Truly,  we  Germans  are  jolly  fellows; 
we  eat,  and  drink,  and  game  at  our  ease,  wholly  heedless  of  the 
Turk.  Germany  has  been  a  fine  and  noble  country,  but 
'twill  be  said  of  her,  as  of  Troy,  fuü  lUum,  Let  us  pray 
to  God,  that,  amidst  such  calamities,  he  will  preserve  oar 
consciences.  I  dread  lest  the  money  and  forces  of  Grermany 
become  exhausted,  for  then,  perforce,  we  must  yield  to  the 
Turk.  They  reproach  me  with  all  this,  me,  unhappy  Martin 
Luther.     They  reproach  me,  too,  with  the  revolt  of  the 


OF    THE   TURKS.  3d9 

peasants,  and  with  the  sacramentarian  sects,  as  thoogh  I  had 
been  their  author.  Often  have  I  felt  disposed  to  throw  the 
keys  before  Gk)d's  foot. 

The  Turks  pretend,  despite  the  Holy  Scriptures,  that  they 
are  the  chosen  people  of  God,  as  descendants  of  Ishmael.  They 
say  that  Ishmael  was  the  true  son  of  the  promise,  for  that 
when  Isaac  was  about  to  be  sacrificed,  he  fled  from  his  father, 
and  from  the  slaughter  knife,  and,  meantime  Ishmael  came 
and  freely  offered  himself  to  be  sacrificed,  whence  he  became  the 
child  of  the  promise;  as  gross  a  lie  as  that  of  the  papists  con- 
cerning one  kind  in  the  sacrament.  The  Turks  make  a  boast 
of  being  very  religious,  and  treat  all  other  nations  as  idolaters. 
They  slanderously  accuse  the  Christians  of  worshipping  three 
gods.  They  swear  by  one  only  God,  creator  of  heaven  and 
earth,  by  his  angels,  by  the  four  evangelists,  and  by  the  eighty 
heaven-descended  prophets,  of  whom  Mohammed  is  the  great- 
est. They  reject  all  images  and  pictures,  and  render  homage 
to  God  alone.  They  pay  the  most  honourable  testimony  to 
Jesus  Christ,  saying  that  he  was  a  prophet  of  pre-eminent 
sanctity,  bom  of  the  Virgin  Mary,  and  an  envoy  from  God, 
but  that  Mohammed  succeeded  him,  and  that  while  Moham- 
med sits,  in  heaven,  on  the  right  hand  of  the  Father,  Jesus 
Christ  is  seated  on  his  left.  The  Turks  have  retained  many 
features  of  the  law  of  Moses,  but,  inflated  with  the  insolence 
of  victory,  they  have  adopted  a  new  worship;  for  the  glory  of 
warlike  triumphs  is,  in  the  opinion  of  the  world,  the  greatest 
ofalL 

Luther  complained  of  the  empercHr  Charles's  negligence,  who, 
taken  up  with  other  wars,  sufiered  the  Turk  to  capture  one 
place  after  another.  'Tis  with  the  Turks  as  heretofore  with 
the  Bomans,  every  subject  is  a  soldier,  as  long  as  he  is  able  to 
bear  arms,  so  they  have  always  a  disciplined  army  ready  for 
the  field;  whereas  we  gather  together  ephemeral  bodies  of 
vagabonds,,  untried  wretches,  upon  whom  is  no  dependence. 
My  fear  is,  that  the  papists  will  unite  with  the  Turks  to  exter* 
minate  us.  Please  God,  my  anticipation  come  not  true,  but 
certain  it  is,  that  the  desperate  creatures  will  do  their  best  to 
deliver  us  over  to  the  Turks 


360  Luther's  table-talk. 

dccclxxx. 

Luther  wrote  a  letter  to  the  emperor*s  chief  general  in 
Hungary,  admonishing  him  that  he  had  against  him  four 
powerful  enemies;  he  had  not  only  to  do  with  flesh  and  blood, 
but  with  the  devil,  with  the  Turk,  with  Crod's  wrath,  with 
our  own  sins;  therefore  he  should  remember  to  humble  him- 
self and  to  call  upon  God  for  help. 

Luther  heard  that  the  emperor  Charles  had  sent  into 
Austria  eighteen  thousand  Spaniards  against  the  Turk. 
Whereupon  he  sighed,  and  said:  'Tis  a  sign  of  the  last  day 
when  those  cruel  nations,  the  Spaniards  and  Turks,  are  to  be 
our  masters:  I  would  rather  have  the  Turks  for  enemies  than 
the  Spaniards  for  protectors;  for,  barbarous  tyrants  as  they  are, 
most  of  the  Spaniards  are  half  Moors,  half  Jews,  fellows  who 
believe  nothing  at  alL 

The  great  hope  I  have  is,  that  the  Turkish  empire  will  be 
brought  to  an  end  by  intestine  dissensions,  as  it  has  been 
with  all  the  kingdoms  of  the  world,  the  Persian,  the  Chaldean, 
the  Alexandrian,  the  Roman:  I  hope  the  four  brothers,  the 
sons  of  the  great  Turk,  will  dispute  the  sovereignty  among 
themselves.  Whoso  climbs  high,  is  in  danger  to  fall;  the 
best  swimmer  may  be  drowned.  If  it  be  the  will  of  Grod, 
though  the  Turk  has  climbed  high,  he  may  fall  to  pieces  in  a 
moment. 

DCOCLXXXI« 

The  Turk  will  go  to  Rome,  as  Daniel's  prophecy  an- 
nounces, and  then  the  last  day  will  not  be  very  distant 
Germany  must  be  chastised  by  the  Turks.  I  often  reflect 
with  sorrow,  how  utterly  Germany  neglects  all  good  counsel. 
Victory,  however,  depends  not  on  ourselves.  There  is  a  time 
for  conquering  the  Turks,  and  a  time  for  being  conquered. 
The  king  of  France  long  exalted  himself  in  his  p>ide,  but  in 
the  end  he  was  abused  and  made  captive.  The  pope  long 
despised  God  and  man,  but  he  too  is  fallen.  They  say  the 
pope  lately  celebratcfd  the  circumcision  of  four  of  his  sons, 
and  invited  the  great  khan,  the  king  of  Persia,  and  the  chiefs 
of  the  Venetians,  to  th^  ceremony.  He  is  extremely  venerated 
by  his  subjects.  He  gives  people  a  passport,  called  vieh,  the 
bearer  of  which  passes  safely  throughout  the  Turkish  do- 
minions, and  is  freely  lodged  wherever  he  goes« 


OF   COUNTRIES   AND   CITIES.  361 


OF  COUNTRIES  AND  CITIES. 

DCCCLXXXII. 

OüB  Lord  God  deals  with  countries  and  cities,  as  I  do  with 
an  old  hedge- stake,  when  it  displeases  me;  I  pluck  it  up  and 
burn  it,  and  stick  another  in  its  stead. 

DCCCLXXXIIl. 

Tacitus  describes  Germany  very  well.  He  highly  extols  the 
Germans,  by  reason  of  their  adherence  to  promises,  especially 
in  the  state  of  matrimony,  in  which  particular  they  excelled 
all  other  nations.  In  former  times  it  stood  well  with  Ger- 
many, but  now  the  people  are  fallen  from  virtue,  and  become 
rude,  proud,  and  insolent. 

DCCCLXXXIV. 

The  best  days  were  before  the  deluge,  when  the  people 
lived  long,  were  moderate  in  eating  and  drinking,  beheld 
God's  creatures  with  diligence,  celestial  and  terrestrial,  with- 
out wasting,  warring,  or  debate;  then  a  fresh,  cool  spring  of 
water  was  more  sweet,  acceptable,  and  better  relished,  than 
costly  wines. 

DCCCLXXXV. 

Germany  is  like  a  brave  and  gallant  horse,  highly  fed,  but 
without  a  good  rider;  as  the  horse  runs  here  and  there, 
astray,  unless  he  have  a  rider  to  rule  him,  so  Germany  is  also 
a  powerful,  rich,  and  brave  country,  but  needs  a  good  head 
and  governor. 

DCCCLXXXVI. 

This  constant  change  in  the  fashion  of  dress  will  produce 
also  an  alteration  of  government  and  manners;  we  attend  too 
much  to  these  things.  Emperor  Charles  frequently  says: 
The  Germans  learn  of  the  Spaniards  to  steal,  and  the 
Spaniards  learn  r)f  the  Germans  to  swill. 

DCCCLXXXVII. 

Venice  is  the  richest  of  cities.  She  has  two  kingdoms, 
Cyprus  and  Candia.     Candia  once  was  full  of  robbers,  for 


3G&  lutheb's  tabls-talk. 

six  hundred  ruined  merchants  had  fled  thither.  As  the  island 
is  very  hilly,  they  were  not  ahle,  by  force,  to  get  rid  of  these 
robbers,  so  the  Venetians  made  proclamation  that  they  would 
receive  all  the  robbers  again  to  favour,  upon  condition  that 
each  should  bring  to  them  the  head  of  a  fellow-robber.  By 
which  means,  one  wretch  being  snapped  by  another,  the 
island  was  cleared  of  those  vipers.  'Twas  a  good  and  wise 
couneiL  Venice  respects  neithar  decency  nar  hoDour;  she 
seeks  only  her  own  profit,  is  always  neutral,  hanging  the 
cloak  according  to  the  wind.  Now  they  hold  with  the  Turk, 
ere  long  they  will  be  for  the  emperor;  what  party  has  victory, 
hfLg  them. 

DCCCLXXXTHI. 

Bembo,  an  exceeding  learned  man,  who  had  th<»t>ughlj  in- 
vestigated Rome,  said:  Rome  is  a  filthy,  stinking  puddle,  full 
of  the  wickedest  wretches  in  the  world;  and  he  wrote  thus: 

-'  Yivere  qui  sanote  yultis,  discedite  Roma ; 
Omnia  hie  ecce  licent,  nou  licet  esse  probum/' 

DGCCLXXZIX. 

In  the  time  of  Leo  X.,  there  were  in  an  Angustin  convent 
at  Rome,  two  monks,  who  revolted  at  the  hwrible  wicked- 
ness of  the  papists,  and,  in  their  sermons,  found  fault  with 
the  pope.  In  the  night,  two  assassins  were  introduced  into 
their  cells,  and  next  morning  they  were  found  dead,  their 
tongues  cut  out,  and  stuck  on  their  backs.  Whoso  in  Rome 
is  heard  to  speak  against  the  pope,  either  gets  a  sound  strap- 
pado or  has  his  throat  cut;  for  the  pope's  name  is  Noli  me 
iangere. 

DCCCXC. 

When  I  was  at  Rome,  they  showed  me,  for  a  precious  holy 
relic,  the  halter  wherewith  Judas  hanged  himself.  Let  us 
bear  this  in  mind,  and  consider  in  what  ignorance  our  fore- 
fathers were. 


OF  VOCATION  AND  CALLING. 

DCCGXGI. 

Ween  they  who  have  the  office  of  teadiing,  joy  not  therein, 
that  is,  have  not  regard  to  him  that  called  and  sent  them;  it 


OF   VOCATION   AND   CALLING.  360 

is,  for  them,  an  irksome  work.  Truly,  I  would  not  take  the 
"wealth  of  the  whole  world,  now  to  begin  the  work  against 
the  pope,  which  thus  far  I  have  wrought,  by  reason  of  the 
exceeding  heavy  care  and  anguish  wherewith  I  have  been 
burthened.  Yet,  when  I  look  upon  him  that  called  me  there*- 
unto,  I  would  not  for  the  wcnrld's  wealth,  but  that  I  had 
begun  it. 

It  is  much  to  be  lamented,  that  no  man  is  content  and 
satisfied  with  that  which  God  gives  him  in  his  vocation  and 
calling.  Other  men's  conditions  please  us  more  than  our  own; 
as  the  heathen  said: — 

"  Fertilior  seges  est  alienis  semper  in  agris, 
Vicinumque  pecus  grandius  uber  habet." 

And  another  heathen: — 

"  Optat  ephippia  bos  piger,  optat  arare  caballas.*' 

The  more  we  have  the  more  we  want.  To  serve  God  is 
for  every  one  to  remain  in  his  vocation  and  calling,  be  it  ever 
so  mean  and  simple. 

DCCCXCII. 

It  is  said,  occasion  has  a  forelock,  but  is  bald  behind.  Our 
Lord  has  taught  this  by  the  course  of  nature.  A  farmer  must 
sow  his  barley  and  oats  about  Easter;  if  he  defer  it  to 
Michaelmas,  it  were  too  late.  "When  apples  are  ripe  they 
must  be  plucked  from  the  tree,  or  they  are  spoiled.  Pro- 
crastination is  as  bad  as  overhastiness.  There  is  my  servant 
Wol^'  when  four  or  five  birds  fall  upon  the  bird-net,  he  will 
not  draw  it,  but  says:  O,  I  will  stay  until  more  come.* 
then  they  all  fly  away,  and  he  gets  none.  Occasion  is  a  great 
matter.  Terence  says  well:  I  came  in  time,  which  is  the 
chief  thing  of  all.  Julius  Caesar  understood  occasion ;  Pom- 
pey  and  Hannibal  did  not.  Boys  at  school  understand  it  not, 
therefore  they  must  have  fathers  and  masters,  with  the  rod 
to  hold  them  thereto,  that  they  neglect  not  time,  and  lose  it. 
Many  a  young  fellow  has  a  school  stipend  for  six  or  seven 
years,  during  which  he  ought  diligently  to  study;  he  has  his 
tutors,  and  other  means,  but  he  thinks:  O,  I  have  time 
enough  yet.  But  1  say:  No,  fellow.  What  little  Jack  learns 
not,  great  John  learns  not.  Occasion  salutes  thee,  and  reaches 
out  her  forelock  to  thee,  saying:  "  Here  I  am,  take  hold  of 
•me;"  thou  thinkest  she  will  come  again.     Then  says  she: 


364  Luther's  table-talk. 

Well,  seeing  thou  wilt  not  take  hold  of  my  top,  take  hold  of 
my  tail;  and  therewith  flings  away. 

Bonaventura  was  but  a  poor  sophist,  yet  he  oould  say:  He 
that  neglects  occasion  is  of  it  neglected,  and  'tis  a  saying  with 
us:  Take  hold  of  time,  while  'tis  time,  and  now,  while  'tis  now. 
Our  emperor  Charles  understood  not  occasion,  when  he  took 
the  French  king  prisoner  before  Pavia,  in  1525;  nor  after- 
wards, when  he  got  into  his  hands  pope  Clement,  and  had 
taken  Rome  in  1527;  nor  in  1529,  when  he  almost  got  hold 
of  the  great  Turk  before  Vienna.  'Twas  monstrous  negli- 
gence for  a  monarch  to  have  in  his  hands  his  three  great  ene- 
mies, and  yet  let  them  go. 

DCCCXCIII. 

Germany  would  be  much  richer  than  she  is,  if  such  store 
of  velvets  and  silks  were  not  worn,  nor  so  much  spice  used, 
or  so  much  beer  drunk.  But  young  fellows  without  their 
liquor  have  no  mirth  at  all;  gaming  makes  not  merry,  nor 
lasciviousness,  so  they  apply  themselves  to  drinking.  At  the 
princely  jollification  lately  held  at  Torgau,  each  man  drank,  at 
one  draught,  a  whole  bottle  of  wine;  this  they  called  a  good 
drink.  Tacitus  wrote,  that  by  the  ancient  Germans  it  was 
held  no  shame  at  all  to  drink  and  swill  four-and- twenty  hours 
together.  A  gentleman  of  the  court  asked:  How  long  ago  it 
was  since  Tacitus  wrote  this?  He  was  answered,  about  fifteen 
hundred  years.  Whereupon  the  gentleman  said  :  Forasmuch 
as  drunkenness  has  been  so  ancient  a  custom,  and  of  such  long 
descent,  let  us  not  abolish  it. 


MISCELLANEOUS. 

DCCCXCIV. 

Anno  1546,  a  case  in  law  was  related  to  Luther:  A  miller 
had  an  ass,  which  went  into  a  fisherman's  boat  to  drink;  the 
boat,  not  being  tied  fast,  floated  away  with  the  ass,  so  that 
the  miller  lost  his  ass,  and  the  fisherman  his  boat.  The 
miller  complained  that  the  fisher,  neglecting  to  tie  his  boat 
fast,  had  lost  him  his  ass;  the  fisher  complained  of  the  miller 
for  not  keeping  his  ass  at  home,  and  desired  satisfaction  for 


MISCELLANEOUS  365 

his  boat.  Query:  What  is  the  law?  Took  the  ass  the  boat 
away,  or  the  boat  the  ass?  Luther  said:  Both  were  in  error; 
the  fisherman  that  he  tied  not  fast  his  boat;  the  miller  in  not 
keeping  his  ass  at  home. 

DCCCXCV. 

There  was  a  miser,  who,  when  he  sent  his  man  to  the 
cellar  for  wine,  made  him  fill  his  month  with  water,  which 
he  was  to  spit  out  on  his  return,  to  show  he  had  drunk  no 
wine.  But  the  servant  kept  a  pitcher  of  water  in  the  cellar, 
wherewith,  after  taking  his  fill  of  the  better  drink,  he  ma- 
naged to  deceive  his  master. 

DCCCXCVI. 

A  student  of  Erfurt,  desiring  to  see  Nuremberg,  departed 
with  a  friend  on  a  journey  thither.  Before  they  had  walked 
half  a  mile,  he  asked  his  companion  whether  they  should  soon 
get  to  Nuremberg,  and  was  answered:  "  'Tis  scarce  likely, 
since  we  have  only  just  left  Erfurt."  Having  repeated  the 
question,  another  half  mile  further  on,  and  getting  the  same 
answer,  he  said:  '*  Let's  give  up  the  journey,  and  go  back, 
since  the  world  is  so  vast!" 

DCCCXCVII. 

Dr.  Gomer  related  that  a  monk,  who  had  introduced  a 
girl  into  his  cell,  on  quitting  her  in  the  morning  for  matins, 
rubbed  his  face  with  holy  water.  The  girl,  thinking  to  fol- 
low his  example,  daubed  her  face  over  with  ink,  which,  in 
the  obscurity,  she  mistook  for  the  water.  On  his  return,  the 
monk,  seeing  her  visage  all  black,  thought  'twas  the  devil  he 
had  brought  there,  and,  struck  with  fear,  yelled  out  at  the 
top  of  his  voice,  and  with  his  cries-  collected  the  whole  con- 
vent, so  that  his  intrigue  was  discovered. 

DCCCXCVIII. 

There  are  poets  who  afiect  to  be  carried  away  by  their  en- 
thusiasm. There  was  Richius,  for  example;  I  remember  his 
sitting  with  his  legs  out  of  window,  pretending  to  be  in  a  fit 
of  poetic  fury  against  the*  devil,  whom  he  was  abusing  and 
vilifying  with  long,  roundabout  phrases.  Stiegel,  who 
chanced  to  pass  under,  for  sport  suddenly  took  hold  of  the 
brawling  poet's  leg,  and  frightened  him  horribly,  the  poor 
man  thinking  the  devil  had  come  to  carry  him  off. 


366  Luther's  table-talk. 

dcccxcix. 

An  idle  priest,  instead  of  reciting  his  breviary,  used  to  ran 
over  the  alphabet,  -md  then  say:  "  O,  my  God,  take  this 
alphabet,  and  put  it  together  how  you  will!" 

DCCCC. 

A  certain  honest  man,  at  Eisleben,  complained  to  me  of 
his  great  misery;  he  had  bestowed  on  his  children  all  his 
goods,  and  now  in  his  old  age  they  forsook  and  trod  him 
under  their  feet.  I  said:  Ecclesiasticus  gives  unto  parents 
the  best  counsel,  where  he  says:  **  Give  not  all  out  of  thy 
hands  while  thou  livest,"  &c.,  for  the  children  keep  not  pro- 
miseg.  One  father,  as  the  proverb  says,  can  maintain  ten 
children,  but  ten  children  cannot,  or  at  least  will  not,  main- 
tain one  father.  There  is  a  story  of  a  certain  father  that, 
having  made  his  last  will,  locked  it  up  safe  in  a  chest,  and, 
together  with  a  good  strong  cudgel,  laid  a  note  thereby,  in 
these  words:  "The  father  who  gives  his  goods  out  of  his 
hands  to  his  children,  deserves  to  have  his  brains  beat  out 
with  cudgels.*'  Here  is  another  story:  A  certain  father,  that 
was  grown  old,  had  given  over  all  his  goods  to  his  children, 
on  condition  they  should  maintain  him;  but  the  children  were 
unthankful,  and  being  weary  of  him,  kept  him  very  hard  and 
sparingly,  and  gave  him  not  sufficient  to  eat  The  fathw^ 
being  a  wise  man,  more  crafty  than  his  children,  locked  him- 
self secretly  into  a  chamber,  and  made  a  great  ringing  and 
jingling  with  gold  crowns,  which,  for  that  purpose,  a  rich 
neighbour  had  lent  him,  as  though  he  had  still  much  money 
in  store.  When  his  children  heard  this,  they  gave  him  ever 
afterwards  good  entertainment,  in  hopes  he  woidd  leave  them 
much  wealth;  but  the  father  secreüy  restored  the  crowns 
again  to  his  neighbour,  and  so  rightly  deceived  his  children. 

DCCCCI. 

As  Luther's  wife  anointed  his  feet,  by  reason  of  some  pain 
he  felt,  he  said  to  her:  Now  thou  anointest  me,  but  in  former 
times  the  wives  were  anointed  by  their  husbands;  for  thiä 
word  in  Latin,  Uxor^  comes  from  vngendoy  anointing;  for  as 
the  heathen  saw  that  many  rubs  and  hindrances  were  in  the 
state  of  matrimony,  therefore,  to  prevent  such  misfortunes, 
they  used  to  anoint  both  the  legs  of  the  new  married  women. 


MISCELLANEOUS.  367 

Dccccn. 

I  bave  oftentimes  noted,  when  women  receive  the  doctrine 
cf  the  gospel,  they  are  far  more  fervent  in  faith,  thej  hold  to 
it  more  stiff  and  fast,  than  men  do;  as  we  see  in  the  loving 
Magdalen,  who  was  more  hearty  and  bold  than  Peter. 

iKJCCCin. 

Hiere  is  no  gown  or  garment  that  worse  becomes  a  woman 
than  when  she  will  be  wise. 

Dccccrv. 
I  am  a  great  enemy  to  flies:  Q^kl  sunt  imagines  diaboU  et 
JuEreticorum,  When  I  have  a  good  book,  they  flock  upon  it 
and  parade  up  and  down  upon  it,  and  soil  it.  'Tis  ju^  the 
same  with  the  devil;  when  our  hearts  are  purest,  he  comes 
and  soils  them. 

DCCCCV. 

The  stone  of  Thrace  is  found  on  the  borders  of  the 
Eoxine,  and  on  a  river  in  Scythia;  it  bums  in  the  water, 
but  is  extinguished  if  oil  be  thrown  on  it.  This  property 
has  not  been  given  to  it  without  reason;  'tis  an  image  of 
the  hypocrites,  who  burn  with  the  ardour  of  an  accumulation 
of  good  works,  and  flame  all  the  more,  the  more  they  are 
iquinkled  with  the  water  of  human  traditions  and  ceremonial 
practices;  but,  on  the  contrary,  when  oil  is  poured  over 
them,  that  is,  the  Word  of  God,  lose  their  disorderly  fury. 
Diosoorides  and  Nicander  mention  this  ßtone. 

DCCCCVI. 

Tlie  word  amianthus  comes  from  the  Greek  a  and  mithOy 
meaning,  together,  deansing.  'Tis  mentioned  by  Dioscorides, 
book  y.,  cap.  xciii.  The  amianthus  (asbestos)  is  found  in 
Cyprus,  and  is  so  soft  that  it  can  be  woven  into  a  tissue, 
which  suflers  no  injury  when  thrown  into  the  fire,  but,  on 
the  contrary,  derives  additional  beauty  from  the  process. 
This  stone  is  the  image  of  the  church,  whereupon  calamities 
and  persecutions  inflict  no  injury,  but  rather  render  her 
more  brilliant  and  agreeable  in  God's  eyes.  The  ^tita  is  a 
stone,  found  in  eagles'  nests,  which  has  the  property  of  aiding 
women  in  their  labour,  when  tied  to  the  left  arm.  This 
stone,  further,  has  the  property  of  detecting  thieves. 


868  lutbbr's  table-talk. 

dccccvii. 

The  sparrow  is  a  most  voracious  anima],  and  does  great 
liarm  to  the  crops.  The  Hebrews  call  it  tschirp.  It  should 
be  destroyed  wherever  found« 

DCCCCVIII. 

Dr.  Luther  heard,  one  day,  a  nightingale  singing  very 
sweetly  near  a  pond  full  of  frogs,  who,  by  their  croiaking, 
seemed  as  though  they  wanted  to  silence  the  melodious  bird. 
The  doctor  said:  Thus  'tis  in  the  world;  Jesus  Christ  is  the 
nightingale,  making  the  gospel  to  be  heard;  the  heretics  and 
false  prophets,  the  frogs,  trying  to  prevent  his  being  heard. 

DCCCCIX. 

Question  was  made  why,  in  the  Psalms  and  other  portions 
of  the  Bible,  there  is  repeated  mention  of  ravens  and 
sparrows,  of  all  birds  the  least  agreeable  to  the  sight,  and,  in 
other  respects,  odious?  Dr.  Luther  said:  If  the  Holy  Ghost 
could  have  named  birds  more  objectionable  than  these,  he 
would  have  done  so,  in  order  to  show  us  that,  as  in  th^ 
case,  what  we  receive  is  not  given  to  our  merits. 

DCCCCX. 

Aristotle  reckons  swans  among  the  birds  which  have  strong 
web-feet,  so  as  they  may  dwell  about  lakes  and  marshes. 
They  are  creatures  that  bring  up  a  large  family;  they  live  to 
a  great  age,  and  their  habits  are  worthy  of  close  observation. 
They  do  not  attack  the  eagle,  but  they  successfully  defend 
themselves  against  his  aggressions.  It  is  certain  tiiey  sii^ 
very  melodiously  at  the  moment  of  their  death,  and  some 
authors  relate  that  they  feed  upon  betony,  in  order  to  chedc 
the  ardour  of  amorous  passion,  and  to  add  strength  to  their 
wings.  I  don't  know  a  more  exact  image  of  the  church. 
The  church  rests  upon  strong  feet,  so  that  the  power  of  hell 
may  not  overthrow  her.  She  is  surrounded  by  lakes  and 
marshes,  that  is,  she  aspires  not  to  earthly  dominion.  She 
checks  impure  tendencies,  and  prescribes  chastity  of  life. 
She  tenderly  rears  numerous  children,  who  are  the  consolation 
of  her  old  age.  She  attacks  not  tyrants,  but  she  repels  their 
assaults  by  means  of  her  two  powerful  wings,  the  ministry 
of  the  Word  and  fervent  prayer;  'twas  with  these  weapons 


MISCELLANEOUS,  369 

€he  overthrew  Sennacherib,  Julian,  and  other  tyrants.  Finally» 
the  swan  sings  at  the  approach  of  death;  so  the  church,  when 
one  of  her  members  comes  to  his  last  moment,  sings  to  him 
the  glad  notes  of  the  Son  of  God. 

DCCCCXI. 

The  multitude  of  books  is  a  great  eviL  There  is  no  mea- 
sure or  limit  to  this  fever  for  writing;  every  one  must  be  an 
author;  some  out  of  vanity,  to  acquire  celebrity  and  raise 
up  a  name;  others  for  the  sake  of  lucre  and  gain.  The  Bible 
is  now  buried  under  so  many  commentaries,  that  the  text  is 
nothing  regarded.  I  could  wish  all  my  books  were  buried 
nine  ells  deep  in  the  ground,  by  reason  of  the  ill  example 
they  will  give,  every  one  seeking  to  imitate  me  in  writing 
many  books,  with  the  hope  of  procuring  fame.  But  Christ  died 
not  to  favour  our  ambition  and  vain-glory,  but  that  his  name 
might  be  glorified. 

The  aggregation  of  large  libraries  tends  to  divert  men's 
thoughts  from  the  one  great  book,  the  Bible,  which  ought, 
day  and  night,  to  be  in  every  one's  hand.  My  object,  my 
hope,  in  translating  the  Scriptures,  was  to  check  the  so  pre- 
valent production  of  new  works,  and  so  to  direct  men's  study 
and  thoughts  more  closely  to  the  divine  Word.  Never  will 
the  writings  of  mortal  man  in  any  respect  equal  the  sen- 
tences inspired  by  God.  We  must  yield  the  place  of  honour 
to  the  prophets  and  the  apostles,  keeping  ourselves  prostrate 
at  their  feet  as  we  listen  to  their  teaching.  I  would  not  have 
those  who  read  my  books,  in  these  stormy  times,  devote  one 
moment  to  them  which  they  would  otherwise  have  conse- 
crated to  the  Bible. 

DCCCCXII. 

I  wrote  this  epitaph  for  my  poor  daughter  Magdalen,  who 
died  when  she  was  fourteen  years  old: 

**  Dormio  cum  Sanctis  hie  Magdalena  Lntheri.. 
Filia  et  hoc  strato  tecta  quiesco  meo. 
Filia  ncortis  eram  pecoati  semine  nata. 
Sanguine  sed  0  Christe  redempta  tuo." 

DCOCCXIII. 

The  voice  of  a  faithful  soul  to  Christ. — "  Ego  sum  tuum 
peccatum,  tu  mea  justitia;  triumpho  igitur  securus,  quia  nee 

B  B 


870  lüthsb's  table-talk. 

memn  peecatam  obmet  tuam  justiüam»  nee  tua  jnatitia  akosit 
me  esse  aut  manere  peccatorem.  Benedicte  Dcnninas  Deus 
xniserator  mous  et  Redemtor  in  te  solum  confido." 

DCCCCXIV. 

Luther*s  Prayer. 

Sum  tuus  in  yita,  tua  sunt  mea  funera  Christe» 
Da  precor  imperii  sceptra  tenere  tui. 

Cur  eteuün  moriens  tot  vulnera  saeva  tulisti  «^ 
Sl  non  sum  regni  portio  parva  tui. 

Cur  rigido  latuit  tua  vita  inclusa  sepulcro, 
Si  non  est  mea  mors»  morte  fugata  tua? 

Ergo  mihi  certam  prsßstes  0  Cliriste  salutem. 

DCCCCXV. 

A  certain  English  very  learned  gentleman»  at  Witten- 
berg)  was  much  conversant  with  Luther  at  bistable;  but  the 
gentleman  had  not  the  German  tongue  very  familiarly,  so 
Luther  said  to  him:  I  will  give  you  my  wife  for  a  school- 
mistress; she  shall  teach  you  German  readily,  for  she  therein 
far  surpasses  me.  Yet,  when  women  are  ready  in  speaking, 
it  is  not  to  be  commended;  it  becomes  them  mudii  better 
vrhen  they  keep  sUence  and  speak  little. 

DCCCCXVI. 

On  the  18th  November,  l5dSy  mention  was  made  of  the 
inundation  of  rivers  arising  from  earthquakes.  Dr.  Luther 
observed:  The  Nile  overflows,  its  banks  every  year,  bat  it 
deposits  over  the  land  of  Egypt  a  fertilising  slime.  The 
Elbe  overflov/s,  also,  but-  it  only  deposits  sand,  and  carries 
away  trees  and  houses.  The  name  EU^  comes  from  Elffe^ 
(eleven),  because  it  i3  formed  of  the  comUned  waters  of 
eleven  difierent  streams.  The  dangers  arising  from  water 
are  manifold.  We  see  strong  men  drowned  in  places  where 
the  depth  of  water  is  a  mere  nothing.  'Tis  the^work  of  the 
devil.  The  ships  they  build  in  some  of  the  ports  of  the 
North  Sea  are  of  vast  dimensions;  one  single  vessel  will  cost 
36,000  ducats.  Noah's  ark  was  a  colossal  structure;  it  was 
SOO  cubits  long,  50  wide,  and  30  high;  proportions  quite  in- 
credible, if  we  were  not  assured  of  them  in  the  Scripture. 


BELATIVE   DUTIES.  371 

DCOCCXTir. 

A  traTeller  who  had  fallen  into  the  hands  of  some  robbers, 
^was  murdered  bj  them.  In  his  last  moments,  seeing  some 
ravens  flying  over  his  head,  he  exclaimed  to  them:  I  call 
upon  you  to  avenge  my  death.  Three  days  after,  the  rob- 
bers, going  into  the  neighbouring  town,  saw  some  ravens  on 
the  roof  of  the  inn  where  they  were  carousing.  One  of 
them  said,  sneeringly:  I  suppose  those  are  the  ravens  come 
to  avenge  the  death  of  the  traveller  we  despatched  the  other 
day.  The  servant  of  the  inn,  overhearing  these  words,  ran 
and  repeated  them  to  the  magistrate,  who  had  the  robbers 
taken  up»  and,  on  inquiry  hwg  made,  they  were  convicted 
of  the  murder  and  hanged» 

PCGCCXVIU. 

Bobbers  are  accursed  of  Grod;  the  blessing  of  the  Lord  is 
withdrawn  from  them,  ev^  in  temporal  matters,  and  when 
they  think  themselves  at  the  summit  oi  prosperity,  they  fall« 


eeultive  duties 

EXPRESSED  IN  SCBIPTÜBE  WORDS  BY  LUTHER. 

I.— Cfer^. 

A  BISHOP  must  be  blameless,  the  husband  of  one  wife» 
vigilant,  sober,  of  good  behaviour,  given  to  hospitality,  apt  to 
teach,  not  given  to  wine,  no  striker,  not  greedy  of  filthy  lucre, 
but  patient,  not  a  brawler,  not  covetous,  one  that  rules  well 
his  own  house,  having  his  children  in  subjection  with  all 
gravity;  not  a  novice;  holding  fast  the  faithful  word,  as  he  has 
been  taught,  that  he  may  be  able  by  sound  doctrine  both  to 
exhort  and  convince  the  gainsayers.  1  Tim.  iii.  2.  6.  Tit.  i.  9. 

n. — People. 

The  Lord  has  ordained,  that  they  which  preach  the  gospeb 
should  live  of  the  gospel.  1  Corinth,  ix.  14.  comp.  Luke  x.  7. 

Let  him  that  is  taught  in  the  word,  communicate  unto  him 
that  teaches,  in  all  good  things.  Be  not  deceived,  Grod  is  not 
modEcd,     6al.  vi.  6.  7. 

B  B  2 


372  Luther's  table-talk. 

We  beseech  you,  brethren,  to  know  them  which  labour 
among  70U,  and  are  over  you  in  the  Lord,  and  admonish  you; 
and  to  esteem  them  very  highly  in  love,  for  their  works  sake; 
and  be  at  peace  among  yourselves.  1  Thess.  v.  13.  comp. 
1  Tim.  V.  17. 

Obey  them  that  have  the  rule  ovei*  you,  and  submit  your- 
selves, for  they  watch  for  your  souls,  as  they  that  must  give 
account,  that  they  may  do  it  with  joy,  and  not  with  grief,  for 
that  is  unprofitable  for  you.     Heb.  xiii.  17. 

III. — Magistrates. 

Let  every  soul  be  subject  unto  the  higher  powers;  for  there 
is  no  power  but  of  God;  the  powers  that  be,  are  ordained  of 
God.  Whosoever  therefore  resists  the  power,  resists  the 
ordinance  of  God;  and  they  that  resist,  shall  receive  to  them- 
selves damnation.  For  he  bears  not  the  sword  in  vain,  for 
he  is  the  minister  of  God,  a  revenger  to  execute  wrath  upon 
him  that  does  eviL  Rom.  xiii.  1,  2,  4.  comp.  Psalm  Ixxxii. 
3,  4.     Psalm  cii  6,  8. 

IV. — Subjects. 

Bender  unto  Caosar  the  things  that  are  Caesar's,  and  unto 
God  the  things  that  are  God's.     Matt.  xxii.  21. 

Wherefore  ye  must  needs  be  subject,  not  only  for  wrath, 
but  also  for  conscience  sake.  For,  for  this  cause  pay  you 
tribute  also:  for  they  are  Gx>d's  ministers,  attending  continually 
upon  this  very  thing.  Bender  to  all  their  dues;  tribute  to 
whom  tribute  is  due,  custom  to  whom  custom,  fear  to  whom 
fear,  honour  to  whom  honour.     Bom.  xiii.  5,  6,  7. 

I  exhort  therefore,  that,  first  of  all,  supplications,  prayers, 
intercessions,  and  giving  of  thanks  be  made  for  all  men;  for 
kings,  and  for  all  that  are  in  authority;  that  we  may  lead  a 
quiet  and  peaceable  life  in  all  godliness  and  honesty,  for  this 
is  good  and  acceptable  in  the  sight  of  God  our  Saviour. 
1  Tim.  ii.  1,  2,  3. 

Submit  yourselves  to  every  ordinance  of  man  for  the  Lord's 
sake,  whether  it  be  to  the  king  as  supreme,  or  unto  governors, 
as  unto  them  that  are  sent  by  him  for  the  punishment  of  evil 
doers,  and  for  the  praise  of  them  that  do  well.  1  Peter,  ii.  13, 
14.' comp.  Tit.  iii.  1. 


BELATIVE   DUTIES.  373 

V. — Htishands. 

Husbands,  dwell  with  your  wives  according  to  knowledge, 
giving  honour  unto  the  wife  as  unto  the  weaker  vessel,  and 
as  being  heirs  together  of  the  grace  of  life,  that  your  prayers 
be  not  hindered.     1  Peter,  iii.  7. 

Husbands,  love  your  wives,  even  as  Christ  also  loved  the 
church,  Eph.  v.  25.  And  be  not  bitter  against  them.  Col. 
iii.  19. 

VI. —  Wives, 

Wives,  submit  yourselves  unto  your  own  husbands,  as  unto 
the  Lord,  Eph.  v.  22,  even  as  Sarah  obeyed  Abraham, 
calling  him  Lord;  whose  daughters  ye  are  as  long  as  ye  do 
ip^ell,  and  are  not  afraid  with  any  amazement.    I  Peter,  iii.  6. 

VII. — Parents. 

Fathers,  provoke  not  your  children  to  anger,  lest  they  be 
discouraged.  Col.  iii.  21.  But  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord.     Eph.  vi.  4. 

VIII. — Children. 
Children,  obey  your  parents  in  the  Lord;  for  this  is  right. 
Honour  thy  father  and  mother,  which  is  the  first  command- 
ment with  promise;  that  it  may  be  well  with  thee,  and  that 
thou  mayest  live  long  on  the  earth.     Eph.  vi.  1,  3. 

IX. — Householders, 
Masters,  forbear  threatening,  knowing  that  your  Master 
also  is  in  heaven;  neither  is  there  respect  of  persons  with 
him.     Eph.  vi.  9.  comp.  Col.  iv.  1.     Deuter,  xxiv.  14. 

X. — Man'ServantSy  Maid-servantSy  and  Worh-folks, 

Servants,  be  obedient  to  them  that  are  your  masters,  accord- 
ing to  the  flesh,  with  fear  and  trembling,  in  singleness  of  your 
heart  as  unto  Christ.  Not  with  eye-service,  as  men-pleasers, 
but  as  the  servants  of  Christ,  doing  the  will  of  God  from  the 
heart;  with  good-will  doing  service  as  to  the  Lord,  and  not  to 
men;  knowing  that  whatsoever  good  thing  any  man  doeth,  the 
same  shall  he  receive  of  the  Lord,  whether  he  be  bond  or  free. 
j:ph.  vi.  5,  8.  comp.  Titus,  ii.  9,  10.  1  Tim.  vi.  2. 


374  LUTHERS   TABUS-TALK, 

XL — Youth  <^  both  Sexes* 

Younger,  submit  joureelves  unto  the  dder;  for  Grod  re- 
sistetk  the  proud,  and  giveth  grace  to  the  humble.  1  Peter,  r.  5. 
comp.  Prov.  xii«  1.  Ecd.  ix.  L  Prov.  zxiv«  14.1iuke  iL  52. 

XIL-— 'Ö&f  Men. 

Bid  the  aged  men  to  be  sober,  grave,  temperate^  sound  in 
faith,  in  charity,  in  patience.     Titus,  iL  2. 

XIII.— (Ärf  Women. 

Bid  the  aged  itomen  that  they  be  in  behaviour  as  becometh 
hdiaesa;  not  false  accusers,  not  given  to  much  wine;  teacher^ 
of  good  things,  that  they  may  teach  the  young  women  to  be 
sober,  to  love  tiieir  husbands,  to  love  thdr  children,  to  be 
discreet,  chaste,  keepers  at  home,  good,  obedient  to  their  own 
husbands,  that  the  word,  of  God  be  not  blasphemed.  Titus, 
ii.  3.  5. 

xrv, — Widows. 

She  that  is  a  widow  indeed,  and  desolate,  trusteth  in  Gk>d, 
and  continueth  in  supplications  and  prayers  night  and  day. 
But  she  that  liveth  in  pleasure  is  dead  while  she  liveth.  1  Tim. 
V.  5i 

« 

XV.— Gewfiro/  Duties. 

Thou  shalt  love  thy  neighbour  as  thyself.  All  the  other 
commandments  are  briefly  comprehended  in  this.  Bom  13,  9« 
And  continue  instant  in  prayers  for  all  men.  1  Tim.  ii.  1. 
comp.  Philip,  iv.  8,  9. 

Let  eaok  with  difigence  his  daty  knowi 
And  in  tfact  dwelling  htppiness  shall  flow. 


INDEX. 


Abduction  of  a  girl,  even  by  her 
own  consent,  condemned,  304. 

Abraham,  his  strong  faith,  64,  147, 
241. 

Absolution,  conditional,  mischief  of, 
161. 

Adam,  how  it  would  have  been  with 
him  had  he  not  transgressed,  yet 
had  had  children,  48;  his  tem- 
perance, 56 ;  his  miserable  con- 
dition, ib.;  decay  of  his  bodily 
strength  after  the  fiedl,  57 ;  his  tri- 
bulations, ]  14 ;  his  children,  nntn 
her  of,  241. 

Adultery,  a  question  respecting,  299; 
two  sorts  of,  described,  303. 

Agar,  why  it  was  she  received  so 
little  from  Abraham,  243. 

Ahab,  king,  Luther's  opinion  that  he 
was  saved  through  faith,  287. 

Albert  of  Mayence,  punishment  of  a 
blaspheming  physician  of  his,  200. 

Albert  of  Saxony,  how  he  punished 
a  Jew  sorcerer,  351. 

Alchymy  commended,  326  ;  it  affords 
an  emblem  of  the  resurrection, 
325. 

Allegories,  when  laudable,  326  ;  de- 
ibied,  ib. ;  how  they  are  to  be  un- 
derstood, 327 ;  must  not  be  lightly 
used  in  Christian  doctrine,  ib. ; 
of  sophists  denounced,  328 ;  pre- 
valence of,  in  popery,  ib« 

Adversaries  and  heretics,  great  be- 
nefit of,  289. 

Amaranth,  the  likeness  between  it 
and  the  tme  church,  172. 

Ambition  the  rankest  poison  to  the 
^borch,  187. 


Amianthus(Asbe8tos)described,  367; 
it  is  an  emblem  of  the  church,  ib. 

Ammerbach,  apropositioB  of  his  de- 
nounced« 198. 

Anabaptists,  their  cavilling  answer- 
ed, 103. 

Ancients,  great  deeds  of  the,  lost  to 
us  for  want  of  historians,  332. 

Anger  proper  ^gainst  God*s  ene- 
mies, 153.    ' 

Anecdotes :  of  a  German  toper,  364; 
of  a  miser  and  his  man,  365 ;  of 
a  student  of  Eiftirt,  ib. :  of  a  monk 
and  his  mütapess,  ib. ;  of  Bichius 
the  poet,  366 ;  of  an  idle  priest, 
ib. ;  of  a  ftither  and  his  children, 
ib. ;  another,  ib. 

Angels  defined,  245;  the  acknowledg- 
ment of  them  needful  in  the 
church,  ib.;  the  logical  manner 
of  this  acknowledgment,  ib. ;  their 
unceasing  defence  of  mankind 
against  the  devil,  246 ;  they  are 
getting  their  arms  ready  for  the 
last  day,  247. 

Animals  useful  to  man,  more  abound 
than  noxious  creatures,  46. 

,  wüd,  beasts  of  the  law ; 

tame,  beasts  of  grace,  67. 

Antichrist  shown  to  be  the  pope, 
193;  the  papists*  idle  dream  con- 
cerning him,  206 ;  genealogy  of, 
219. 

Apostles,  the,  their  notion  abotit 
Christ's  kingdom,  91 ;  their  fami- 
liar intercourse  with  the  Saviour, 
ib.;  their  powerful  preaching 
after  they  had  received  the  Holy 
Ghost,   93;    how  they  speak  of 


376 


INDEX. 


Christ.  94 ;  their  hard  encounter 
with  the  world,  05 ;  their  conrage 
after  the  Ascension,  100,  107, 
108 ;  their  sins,  113 ;  why  it  was 
they  were  afraid  when  the  arisen 
Christ  came  to  them,  244. 

Aquinas,  Thomas,  censured,  .212. 

Aristotle,  his  authority  among  the 
papists,  26 ;  denounced,  346. 

Arius,  duration  of  his  heresy,  109, 
286 ;  his  heresy  described,  285. 

Astrology  denounced,  342,  343. 

Astronomy  commented  on,  341. 

Angustin,  St.,  his  similitude  touch- 
ing the  law,  141 ;  his  conversion, 
158;  misled  on  the  subject  of 
celibacy,  216;  criticised,  232, 
233 ;  a  sayiug  of  his  about  chil- 
dren, 208. 

Bagnios  denounced,  302. 

Bakers,  their  roguery,  61. 

Baptism,  three  sorts  of,  160 ;  a  sure 
covenant  with  faithful  Christians, 
ib, ;  a  question  as  to  tlie  baptism 
of  a  person  in  a  doubtful  case,  ib. 

Baptism  of  infants  not  yet  bom,  164. 

Behemoth  referred  to,  267. 

Bembo,  his  character  of  Bome,  362. 

Bernard,  St.,  characterized,  21Ö; 
his  happy  death,  321. 

Bible,  the,  proved  to  be  God's 
Word,  1 ;  is  füll  of  faith,  hope, 
and  charity,  2 ;  its  contents  not 
to  be  canvassed  by  our  mere 
reason,  3 ;  must,  before  all  things, 
be  preserved,  ib.;  its  texts  of 
infinite  comfort  under  tribulation, 
ib. ;  a  full  knowledge  of  them  ren- 
ders a  man  a  perfect  theologian, 
ib. ;  profundity  of  its  wisdom,  4 ; 
its  efficaciousness,  ib.;  how  it 
should  be  regarded,  ib. ;  difficulty 
of  comprehending  its  contents,  6 ; 
simplicity  of  its  language  not  to 
be  contemned,  26. 

Biel,  Gabriel,  his  book  on  the 
Mass,  236. 

Books,  the,  multiplication  of  de- 
nounced, 360. 

Brentius  commended,  345. 


Bullinger,  Luthefs  conversion  of 
him,  15. 

Bullum  versus  Boaiumy  case  of,  305. 

Buonaventura  criticised,  4. 

Burial  of  the  dead,  a  ceremony  ob- 
served in,  154. 

Cain  and  Abel,  their  relative  posi- 
tion, 5. 

Cain,  period  of  his  birth,  241. 

Calixtis,  his  denial  of  any  divine 
power  in  the  pope,  210. 

Comparisons  condemned,  283. 

Candia,  how  it  was  cleured  of  rob- 
bers, 362. 

Canonists  and  other  heretics  are 
chimasras,  17. 

Capuchins,  the,  denounced,  213, 
anecdote  of  their  graspingcupiditVr 
214. 

Cardinals  and  popish  bishops  cha- 
racterized, 106. 

Cardinals,  characterized,  210 ;  how 
they  inundate  all  countries,  ib. ; 
illustrative  anecdote  of  their  ig- 
norance, 304. 

Carlstad,  his  doctrine  against  the  use 
of  physic,  257 ;  condemned,  283. 

Catechism,  vitality  of  the,  124 ;  com- 
mented on,  125. 

Caterpillars  likened  to  the  devil, 
252. 

Catherine,  St.,  legend  of,  a  mere 
fable,  320. 

Cazianus,  the  German  general,  trea- 
chery of,  358. 

Celibacy  denounced,  215,  300;  of 
spiritual  persons,  when  it  began, 
307. 

Cellarius,  Martin,  condemned,  282. 

Cerberus  described,  266. 

Ceremonies  and  ordinances,  on, 
151,  154;  defined,  221 ;  they  ar) 
unimportant,  222. 

Cerinthus,  the  good  resulting  from 
his  heresy,  280. 

Charity  enforced,  68;  general  ab- 
sence of,  152. 

Charles  V.,  his  occupation  of  spiri- 
tual livings,  66;  his  conduct  at 
the  diet  of  Augsburg,  23d ;  his 


INDEX. 


377 


conduct  in  reference  to  the  Turks 
denounced,  355,  306. 

Ghildren,  of  all  God's  creatures,  best 
illustration  of  his  power  and  wis- 
dom, 55 ;  their  lot-  in  tiie  world 
assigned  them  ere  they  come 
into  it,  ib. ;  nearer  to  God  than 
grown-up  persons  are,  58 ;  resem- 
blance between  them  and  their 
parents,  59 ;  ordered  by  Christ  to 
be  baptized,  163  ;  consolation  on 
the  death  of,  277  ;  their  crying  a 
good  thing,  315. 

Chiromancy  rejected,  341. 

Christ  Jesus — his  words,  power  of, 
25;    full  faith  in  his   Godhead, 

.  enforced,  76 ;  the  comfort  Lu- 
ther derived  from  his  promises, 
77,  80;  is  coequal  with  the 
Father,  78 ;  gives  peace  and  sal- 
vation, not  as  an  agent,  but  as 
himself  a  Creator,  ib.;  themysteiy 
of  his  humanity  incomprehensible, 
79  ;  his  visits  to  Jerusalem,  ob- 
servation upon  with  reference  to 
the  papists,  ib. ;  object  of  his  being 
bom  into  the  world,  ib. ;  the  sub- 
ject of  his  human  birth  not  to  be 
searched  into,  79  ;  speculcitions 
respecting  his  behaviour  as  a  sup- 
posed human  child,  80 ;  his  humi- 
lity of  demeanour,  ib.  and  81; 
argument  for  not  veiling  his 
lowly  condition  when  on  earth, 
81 ;  he  is  our  High  Priest,  con- 
secrated by  God  the  Father,  and 
our  constant  Mediator  in  heaven, 
82,  though  he  suffers  his  preachers 
to  be  ill  used  on  earth,  83 ;  he  is 
our  bridegroom,  ib. ;  inequality 
of  the  exchange  made  between 
him  and  the  world,  84 ;  his  blood 
our  sole  salvation,  ib.;  various 
heresies  against  him,  85;  the 
pope's  enmity  to  him,  ib. ;  his 
resurrection,  86  ;  his  fearful  suf- 
ferings on  earth,  ib.;  his  beau- 
tiful converse  with  his  disciples  at 
the  Last  Supper,  87 ;  his  peculiar 
attribute,  88;  his  sweating  of 
l)bod,  ib. ;  faith  in  him  essential 


to  salvation,  ib. ;  the  prophecies 
respecting  him  in  the  Old  Testa- 
ment, ib.;  blasphemies  of  the 
sophists  respecting  him,  89 ;  his 
riding  into  Jerusalem  commented 
upon,  ib. ;  suffers  more  from  the 
papists  than  he  did  from  the  Jews, 
90;  speculations  respecting  his 
second  coming,  ib. ;  object  of  his 
descent  into  hell,  ib. ;  the  tumults 
arising  out  of  his  vindication» 
wholesome,  91;  his  familiar  in- 
tercourse with  his  disciples,  ib. ; 
the  sole  aim  of  all  Luther's  cogi- 
tations, 92;  what  is  his  proper 
office  ?  ib. ;  how  wonderfully  he 
governs  his  kingdom,  ib.  ;  to 
whom  it  is  he  comes,  ib.;  his 
gracious  kindness  to  man,  ib.;  his 
gentle  manner  of  preaching,  ib. ; 
how  he  was  maintained,  ib. ;  ob- 
scurity of  the  prophecies  respect- 
ing his  humanity,  94 ;  how  he 
resists  the  devil,  ib. ;  his  preser- 
vation of  his  sheep,  95 ;  his  pro- 
hibition of  violent  means,  ib.;  his 
kingdom  distinguished  from  that  of 
the  pope  and  that  of  the  Turk,  96  ; 
how  the  world  rejects  him  as  aphy- 
sician,  ib. ;  only  desires  that  we 
speak  of  him,  97 ;  his  washing  of 
the  disciples'  feet,  98 ;  his  spiritual 
cleansing  of  us,  ib. ;  his  miracles, 
99  ;  his  crucifixion  commented  on, 
99 ;  his  ascension  commented  on, 
100 ;  compass  of  his  voice,  101 ;  his 
gentleness  and  gracious  goodness 
to  us,  102;  he  need  not  be  seen 
of  us  corporally,  103,  K)4;  divine 
power  of  his  mere  name,  ib. ;  an 
overmatch  for  the  pope,  ib.;  an 
illusive  vision  of  him  that  appear- 
ed to  Luther,  ib.;  extent  of  his 
mission,  105 ;  how  the  history  of 
him  is  to  be  considered,  106  ;  de- 
lay in  his  preaching,  ib.;  his  dis- 
crimination of  sins,  112 ;  hisdeath, 
what  it  has  done  for  us,  140;  faith 
in  him  all  powerful,  143;  merits 
tenfold  our  worldly  sacrifices  for 
his  sake,  149;  belief  in  him  indis- 


378 


INDEX« 


pensable,  ib.;  likened  to  the  lemon- 
tree,  173 ;  directions  of,  as  to  ex- 
conununication,  176;  bis  homely 
style,  188 ;  his  words  should  not  be 
modified  aeeording  to  human  ima- 
ginings, 234;  hU  temptation  on 
the  Mount,  257;  his  hnmUe  de- 
meanour, 258;  his  tribalations, 
273 ;  he  is  our  best  mediator  with 
God,  274;  his  sweating  of  Uood, 
280;  his  kingdom  unpalatable  to 
the  world,  295 ;  his  history  a  conso- 
lation nnder  all  tribulations,  320 ; 
by  what  authority  he  drove  the 
buyers  and  sellers  out  of  the 
Temple,  349;  why  the  Jews  hated 
him,  353; 

Christians  must  undergo  sufTering, 
51 ;  gospel,  like  Christ,  contemned 
by  the  world,  07 ;  good,  their  hu- 
mility, 145 ;  must  be  well  ground- 
ed in  Scripture,  149 ;  their  duties 
as  such  in  reAsrence  to  tyrannical 
governors,  159 ;  they  should  pray 
unceasingly,  ib.;  evil,  defined, 
217;  the  state  of,  likened  to  a 
goose,  280 ;  the  aimour  of  a,  de- 
scribed, 290 ;  sin  in  them  is  more 
offensive  than  in  the  heathen,  292; 
the  mere  name  more  glorious, 
than  the  name  holy,  294;  life, 
what  it  is,  295 ;  where  and  when 
they  may  curse,  315. 

Christopher,  St.,  legend  of,  320. 

Chronicles,  the  book  of,  condemned, 
12. 

Chrysostom,  St.  criticized,  232. 

Church,  the  early,  how  divided,  226. 

Church,  the  erne,  what  it  is,  160; 
God  himself  must  defend  it,  ib. ; 
its  apparently  mean  form,  ib.,  and 
170;  test  of  it,  170;  it  cannot 
subsist  without  bloodshed,  ib.; 
its  very  name  made  an  argument 
against  it,  171;  how  it  is  en- 
closed in  and  protected  by  the 
Word,  ib. ;  likened  to  the  ama- 
ranth, 172;  and  to  the  olive  tree, 
173 ;  fallacies  of  the  papists  re- 
specting, confuted,  174;  what  it 
has  to  contend  with,  272  ;  poverty 


of  tlie,  330 ;  the,  likened  to  as- 
bestos,  308 ;  and  to  swans,  ib. ; 
the  pope's,  three-fold  distinction 
of  it,  188. 

CliviebM,  two  aoits  of,  1 74. 

Gieero,  Us  style  of  oratory,  184; 
commended,  346. 

Clement  VII.,  his  saspicious  fears, 
201. 

Comets,  likeness  between  tliem  and 
heretics,  56. 

Comfort,  human  and  divine,  discri- 
minated, 51. 

Commandments,  the  Ten,  comment- 
ed on,  126,  127,  128;  observa- 
tions upon,  295. 

Communion,  the,  not  to  be  adminis- 
tered to  young  children,  162 ;  can 
it  be  administered  by  one  who  is 
himself  a  heretic,  163  ;  or  by  the 
father  of  a  ftunily  to  his  house- 
hold, ib. ;  honour  to  be  shown  it, 
169  ;  the  papists,  in  reality,  have 
it  not,  ib. 

Concord  in  doctrine,  how  great  a 
blessing,  183. 

Concord,  observations  upon,  314; 
iUnstration  of,  in  a  proceeding  of 
goats,  ib. 

Confession,  auricular,  a  horrible 
oppression,  140;  wearisomeness 
of,  in  popedom,  161;  why  it  was 
instituted,  162 ;  its  secrets  not  to 
be  revealed,  ib. 

Conformities,  the  book  of,  denounced, 
210. 

Conjugal  union  is  odious  in  the 
devil's  eyes,who  accordingly  causes 
it  to  be  of  rare  occurrence,  301. 

Cottstantine,  the  emperor,  by  whom 
was  he  baptized  ?  164 ;  his  conces- 
sions to  the  pope  a  mere  fable,  203. 

Constituted  authority,  question  of 
resistance  to,  considered,  333 — 
337. 

Converts,  who  ore  the  most  accept- 
able, 282. 

Corfentius  murdered  by  the  papists, 
197. 
I  Corn,  quantity  of,  in  the  world,  42. 
I  Councils,  only  four  of  them  worthy 


IMDXX. 


i7» 


of  pmise,  ^7 ;  tbey  are  in  gene- 
ral mere  futilities,  ib. ;  a  popish, 
rejected  by  Lather«  228;  how 
they  ought  to  be  «midiieted,  220 ; 
what  they  should  be,  A. 

CouiiB^,  deeeitfol,  hov  evil  a  thiag, 
61. 

Creed,  the,  landed,  124,  126. 

Cnckoe,  the,  a  likeBess  of  the  pope, 
199,  206. 

Bavisi^  the  prophet,  eharactoiiBed, 
II ;  his  prc^hecy  of  antiohriet  ap- 
plied to  the  pope,  193,  et  seq, 

Bavid,  his  pstiaw  eifticized,  IS  ;  his 
tribulations,  21,  238,  241,  272 ; 
his  fearfal  fall,  2d6 ;  why  he  was 
permitted  by  Ood  to  fattlrate  sin, 
SI ;  could  not  himself  b«3d  the 
temple,  because  he  had  <riied 
blood,  237;  excellence  of  his 
wives,  ib.;  did  weU  to  «Mry 
Bathsheba,  241 ;  Ins  great  «to- 
quenoe,  242 ;  why  he  was  per- 
mitted to  ftU,  ib. ;  his  fall  faith, 
213 ;  his  treatment  of  Shimei 
'Vindicated,  243 ;  his  tribulation 
respeccmg^  Absidom,  324. 

Dead  wife,  stoiy  of  one,  253. 

Death,  infinity  of  ks  shapes,  57; 
whence  so  finely  cBoconrsed  of  by 
the  ancients,  Ü0;  how  fearfully 
regarded  by  the  modems,  61 ;  we 
should  be  always  ready  to  meet  it, 
6d ;  for  the  sake  of  Christ  a  {He- 
cious  end,  318 ;  the  fear  of,  is  death 
itself,  ib. ;  views  of  the  aneients 
respecting,  319;  is  in  every  limb 
we  have,  320 ;  swallowed  up  in 
victory,  321 ;  triumphant  when 
Adam  died,  hat  vanquished  when 
Christ  died,  322. 

Decretals,  the,  contain  not  one  word 
of  Scripture  or  the  Catechism, 
208;  the  monstrosity  of,  210; 
denounced,  211,  212. 

Demons,  how  they  are  to  be  ex- 
pelled, 267. 

Desert,  a  work  nowhere  to  be  found, 
152. 

Devil,   the,   his    deceitful    dealing 


with  man,  37;  more  pleasing  to 
the  world  than  God,  41 ;   how 
utteriy<jrod  shows  his  scorn  of 
him,  in  enabling  man  to  over- 
come hin,  48  ;  what  his  anmse- 
ment  is,    51;    how    he    is    af- 
frighted at  the  bare  mention  ot 
Christ's  name,  81,  87;  his  claim 
to  be    prince  and    god  of  the 
worid,  83 ;  his  nndying  hostility 
to  Chzist,  ib. ;  his  enmity  to  man- 
kiad  iikeDed  to  the  attack  of  a 
wdtt  on  m  sheepfbld,  87;   how 
he  «»uiitB  the  Chri^isn  world, 
94;  Ins  fieine  hatred  to  Christ, 
103;  he  is  beaten,  not  by  the 
law,  but  by  tite    Gospel,    138; 
to  be  handed  over  to  him  is  our 
i;reatest  panishment,    247;    his 
trae  pifCture,  ib. ;  is  the  author  of 
all  worldly  maladies  andcalamities, 
250;    hvw  he  deludes  us  with 
false  hcqies  «f  gain  in  the  mines, 
as  well  as  above  groand,  ib. ;  an 
illustration  of  his  subtle  malice, 
1952 ;  how  he  seduces  us  to  sin, 
253;  whom  they  are  he  hates, 
254 ;  can  only  be  lesisted  by  the 
firm  in  faith,  ib. ;  his  hatred  to 
mankind,   ib.;   why  he   is    our 
enemy,    255:      he     knows    the 
Üioughts  of  the  ungodly,  for  'tis 
he  suggests  tiiem;  not    of  the  ' 
godly,  256 ;  his  infinite  power  to 
hann,  ib.;   the  titles  given  him 
in  the  Scriptures,  ib. ;  he  is  the 
anther  of  all  vrorldly  maladies, 
tb;   various  ways  in  which  he 
plagues  people,  257  ;  his  tempta- 
tion of  Christ,  ib. ;  how  we  must 
resist  Mm,  258 ;  how  he  is  to  be 
driven  out,  259 ;  his  encourage- 
ment of  the  ambitious,  ib.;  his 
«ssculfes  profitable  to  us,  262 ;  his 
assumption  of  the  form  of  Christ 
for  the  purpose  of  deceiving  men, 
ib. ;  his  two  occupations,   2G3  ; 
liis  power  checked  by  God,  ib. ; 
his  power  most  seen  in  the  fall  of 
God's  saints,  265 ;    how  he  af- 
frights us,  by   aggravating    our 


880 


INDEX. 


sins,  ib. ;  likened  to  a  fbwler,  264 ; 
he  dwells  in  man's  hard  heart,  ib. ; 

'  his  two  shapes  or  forms,  ib. ;  he 

•  is  vexed  wiüi  our  psalms,  but  de- 

-  lighted  with  our  passions,  265 ; 
as  a  prince  of  the  world  we  must 
pay  him  corporal  toll,  ib.;  his 
mode  of  treating  people  contrasted 
with  Christ's,  266  ;  how  craftily  he 
misleads  men,  bodUy  and  spiritu- 
ally, 260;  his  delight  in  doing 
mischief,  and,  more  especially, 
in  assaulting  the  godly,  261 ;  is 
a  proud  spirit,  and  cannot  endure 
contumely,  262 ;  two  ways  of  his 
possessing  men,  267 ;  how  he  is 
to  be  repelled,  268,  269 ;  plagues 
us  in  the  weakest  place,  274; 
must  be  strenuously  contended 
with,  278 ;  will  get  litüe  by  kill- 
ing the  godly,  320. 

"  Devil  take  me,"  divine  punishment 
for  the  use  of  this  phrase,  254. 

Dialectica  and  Mhetarica  charac- 
terised, 339. 

Diet  of  Augsburg,  its  beneficial  effect 
upon  protestantism,  230. 

Dionysius,  his  Mystical  Divinity 
criticised,  4. 

Discontent,  general  prevalence  of, 
273. 

Discord  among  Christians,  preval- 
ence of,  103 ;  deprecated,  218. 

Divinity,  practical,  what  it  is,  4 ;  an 
art  of  difficult  acquisition,  though 
the  world  deem  otherwise,  5;  is 
not,  as  the  frivolous  imagine,  to 
be  learned  off-hand,  27 ;  consists 
of  use  and  practice,  179. 

Divorce,  two  causes  of,  806. 

Dog,  anecdote  of  one  at  Lintz,  66. 

"  Drink  ye  all  of  it,"  observation  on 
these  words,  169. 

Drunkenness  does  but  aggravate  the 
offence  of  sin,  293. 

Duties,  relati%'e,  expressed  by  Luther 
in  Scripture  words,  371. 

• 

Eagle,  secret  allegory  contained  in 
one  of  its  habits,  327. 


Earth,  wonderful  fertilization  of,  by 

God,  59. 
Eberhard  of  Wirtemberg,  the  pre- 
cious ueasure   he  possessed   in 

loving  subjects,  811. 
Ecdesiasticus,  the  book  of,  criticised» 

11. 
Ecclesiastical  finery  of  the  pa^sts, 

origin  and  occasion  of,  224. 
Edessa,  effect  of  the  prayer   of  a 

bishop  of,  48. 
Elector  of  Saxony,  his  courageous 
-  protection  of  the  protestants  at 

the  Diet  of  Augsburg,  230. 
Elijah,  his  history  an  awful  one,  239. 
Elisba  and  £li[jah,    their    conduct 

vindicated,  243. 
Epicureans,  modem,  their  contempt 

for  God's  Word,  8. 
Epiphanius'  History  of  the  Church, 

238. 
Erasmus  condemned,  283 — 6. 
Esdraa,  the  book  of,  criticised,  11. 
Esther,  the  book  of,  condemned,  ib. 
Eve,  the  most  miserable  of  women, 

242. 
Evil,  how  it  comes  from  good,  46. 
Excommunication,     a      necessary 

power  in  the  church,  175,  178; 

manner  of,  176 ;  how  it  might  be 

obviated,    ib.;    occasion    of   its 

decay,  177 ;  abuse  of,  by  the  pope, 

ib. ;  hidden  or  invisible,  described, 

178. 
Executioners,  their  office  vindicated, 

308. 
External  things  of  God  and  of  man 

discriminated,  22. 

Faith,  observations  on,  26,  29,  51, 
62, 98 ;  how  difficult  a  thing  it  is  to 
be  impressed  with  it,  145 ;  charac- 
terised, 146;  necessity  of,  147; 
consequences  of,  151 ;  and  hope 
distinguished,  145 ;  enforced,  275. 

False  brethren  denounced,  287-8; 
Christians,  likened  to  clouds  with- 
out rain,  290 ;  saints,  likened  to 
scorpions,  290. 

Farmers,  denunciation  of  covetous, 
66. 


INDEX« 


381 


Fashion  of  dress,  constant  changes 
in,  deprecated,  362. 

Fasting  of  the  papists  ridiculed, 
212  ;  denounced,  222 ;  when  it  is 
good,  22.3. 

Fathers,  the,  their  power- over  their 
children,  Ö8  ;  resemblance  be- 
tween them  and  their  children,  Ö9; 
their  exposition  of  God's  word 
likened  to  straining  milk  through 
a  coal  sack,  228 ;  books  of  the, 
their  darkness  as  to  faith,  232 ; 
they  are  to  be  read  cautiously, 
283. 

Fire-arms  denounced,  331. 

Firstborn,  unworthy,  rejected  of 
God,  47. 

Flies,  Luther's  antipathy  to,  367. 

Force,  not  to  be  resorted  to  by 
Christian  teachers,  95. 

Francis,  St.,  blasphemously  made  by 
the  papists  of  equal  efficacy  with 
Christ,  211;  characterized,  218. 

]«Vancisoans,  the,  vast  numbers  of, 
218. 

Fraires  ignoranlia,  mention  of  the, 
214. 

Frederic,  the  emperor,  the  tricks  he 
and  another  necromancer  played 
each  other,  251. 

Frederic,  elector  of  Saxony,  lauded, 
310. 

Free-will  discussed,  117—123. 

Friars,  anecdote  of  two,  of  rival 
orders,  214. 

George,  the  Elector,  his  cruelty 
towards  the  Lutheraus  of  Oschitz, 
208. 

German  nobles,  their  oppression  of 
the  poor,  389. 

Germany,  her  true  policy  against 
the  Turk8,3ö5,  357,  358. 

Germany  likened  to  a  mettlesome 
horse  without  a  rider,  362. 

German  intemperance,  334.  ' 

**Give,  and  it  shall  be  given  unto 
you,"  this  injunction  commented 
on,  151. 

•*  Given  for  you,'*  these  words  com- 
mented on,  168. 


Glosses  of  the  Fathers  of  no  weight 
in  comparison  with  Holy  Writ,  8. 

Gnashing  of  teeth  of  the  damned, 
what  it  is,  324. 

Goats,  a  sensible  practice  of,  314. 

God  speaks  himself  with  us  in  the 
Holy  Scriptures,  20 ;  his  kingdom, 
what  its  "  mysteries"  are, '  21 ; 
his  dwelling  place,  24,  80;  ex- 
amples of  his  employing  humble 
human  agents  in  his  works,  32 ; 
he  never  ultimately  forsakes  his 
people,  ib.;  his  counsels  not  to 
be  canvassed  by  man,  30,  52 ;  how 
he  might  be  rich,  33,  38;  his 
benefits  unheeded  by  man,  33, 39 ; 
his  mode  of  punishing  nations, 
ib. ;  deals  hardly  with  his  saints, 
34;  desires  only  of  us  that  we 
truly  acknowledge  him,  35,  45; 
punishes  us  only  for  our  own 
good,  35,  44;  various  significa- 
tions of  the  word  in  the  Bible, 
86 ;  difference  between  his  dealing 
with  man,  and  that  of  the  devil, 
87 ;  his  greatest  anger  shown  in 
his  silence,  ib.;  and  not  wealth, 
maintains  the  world,  ib.;  of  what 
great  chai^  to  him  is  the  main- 
tenance of  merely  the  sparrows, 
40;  his  treatment  of  Adam  and 
of  his  saints  on  earth,  not  to  be 
canvassed  by  human  reason,  42 ; 
his  creatures  to  be  used,  but  not 
all,  4Ö,  58 ;  his  servants,  who  they 
are,  47 ;  his  mercy,  how  great  it 
is,  49 ;  must  be  worshipped  solely 
and  alone,  49 ;  his  apparent  in- 
consistency, 50 ;  in  what  way  he 
is  incomprehensible  and  invisible, 
ib.;  his  creatures,  uses  of,  58; 
respecting  him,  64;  ftitility  of 
heathen  speculations,  64 ;  his  gifts 
abused  by  the  possessors,  67 ;  his 
service,  easy  work,  97 ;  how  a 
"jealous  God,"  126  ;  to  what  sin- 
ners he  is  an  enemy,  134;  must 
be  sought  fox  by  prayer,  160 ;  how 
he  conversed  with  the  prophets, 
238 ;  how  wonderAiUy  he  eoalies 
mere  mortal  creatures  to  oombot 


882 


INDEX« 


«he  devil,  264 ;  two  ways  in  winch 
"he  gives  to  the  devil  and  witdies 
power  over  men,  305 ;  Hkeaed  to 
a  printer,  274;  is  the  God  of 
the  hamble  and  afllicted,  272; 
likened  to  a  fisherman,  308;  he 
is  the  maintainer  of  tenqraral 
govcnmenl,  800;  how  he  deals 
with  prinees,  S13 ;  his  gUts  ad- 
mirabl  J  disttibatedt  345 ;  how  he 
deals  vrith  covntEiea  and  cities, 
361. 

God-fearing  people  exposed  to  vritob- 
eraft,  252 ;  their  tribolaüons, 
236. 

God's  word,  the  feaifnl  evU  of  hav- 
ing it  taken  firom  us,  6  ;  its  pos- 
session must  not  make  ns  negli- 
gent, 7;  it  is  reTealed  to  the 
humble  and  to  ehxldien,  ik ;  ex- 
amples of  the  obscoration  of,  ib. ; 
assamption  of  a  knowledge  of,  on 
the  part  of  the  woddly  wise,  8 ; 
how  glorioos  a  consolation  it  is, 
9 ;  the  contempt  of,  how  feaifhl  a 
plagne,  14 ;  shonld  be  entertained 

.  with  assoied  belief,  17 ;  a  ilery 
shield,  19;  its  preachers  must 
expect  the  cross,  19,  25»  60; 
ingratitude  towanis,  even  of  the 
Lutherans,  20;  the  difference 
between  it  and  man's  woid,  ib.; 
alone  teaches  man  to  know  Gcd 
and  his  own  heart,  23 ;  how  it  is 
to  be  tangbt  discriminatingly  to 
various  sorts  of  hearers,  ib. ;  what 
it  has  been  at  diflGsrent  periods, 
25;  poverty  of  its  teachers,  ib. ; 
its  authority  considered  by  the 
papists  inferior  to  that  of  the 
church,  26 ;  the  contempt  of;  the 
greatest  of  all  sins,  112 ;  physic 
^rainst  spiritual  tribulations,  260. 

God's  works  cannot  be  understood 
vrithont  a  knowledge  of  God's 
word,  4;  illustration  of  this 
prriposition  in  Adam  and  Eve,  ib. ; 
unsearchable  and  above  all  human 
apprehension,  28.  . 

God's  worship,  what  it  consists  in,  1 
221. 


Gospel,  periodical  fSidling»  (^  from 
the,  9 ;  preached  lese  povrerlUly  in 
Christ's  timo  than  afterwards,  27; 
its  wonderfhl  preservation,  96; 
and  the  law  cannot  abide  to- 
gether in  one  heart,  104;  hoip 
it  oibnds  mankind,  106;  con- 
trasted with  the  law,  132;  weak« 
ness  of  its  progress  at  first,  188 ; 
effieet  ef  its  preaching  in  Lnther^s 
time,  297. 

Government,  political,  chaiaoteriaed, 

Gratian,  failure  of  his  attemft  to 
confer  worth  on  tbft  deer^als, 
212. 

Great  men  special  gifts  of  God,  332. 

Great  soldiers  are  not  necesaarfly 
great  statesmen,  though  many 
are  so,  333 ;  they  do  not  desiro 
slanghter  fiur  idana^trr^a  sake, 
ib. 

Gregory,  St.,  his  sinulitode  touching 
the  Word  of  God,  7 ;  an  exposi- 
tion of  his,  233.  ^ 

Haib,  the  greatest  ornament  of 
women,  307. 

Hammer,  John,  his  theory  of  re- 
pentance condemned,  284. 

**Haideneth  whom  hevrill,"  exposi- 
tion of  this  phrase,  40. 

Hatred  and  pride,  characterized, 
115. 

"  He  slept  with  his  fathers,"  scrip- 
tural meaning  of  this  phrase,  237. 

Heart  of  man  likened  to  a  mill-stone, 
275. 

Heathen,  the  books  of  the,  what 
they  contain,  2  ;  their  imitation  of 
the  Hebrew  temples,  30. 

Hebrew  tongue,  its  peculiar  eneigy, 
15  ;  rich  in  allegories,  327. 

Hezekiah,  reason  of  his  fäll,  243. 

Hell,  definition  of,  90 ;  four  sorts  of, 
described,  324. 

Henry  VllJ.  of  England,  an  enemy 
only  to  the  pope's  person,  205. 

Heretics  compared  to  comets,  56 ; 
defined,  217.     • 

Holiness,  the  two  sorts  of,  222. 


IND£X* 


393 


Holy  GbcBt,  ehancterized,  106, 100 ; 
eommeueement  of  his  work,  in 
giving  eonrage  to  the  apostles, 
107 ;  sins  against,  described.  111. 

Hope,  its  universal  influence,  146. 

Host,  elevation  of  the,  denounoed, 
167 ;  its  origin,  ib. 

Human  traditions  characteriied, 
221. 

Humility  before  God,  he  that  has  it 
is  saved,  36. 

Hassites,  the,  were  wrong  in  admi- 
nistering the  sacrament  to  yonng 
children,  162. 

H^'pocrites,  their  hnmility  is  of  all 
pride  the  greatest,  1B7. 

Jffypocrita,  tiie  word  criticised,  287. 

InoLATBT,  origin  of,  72 ;  popish, 
defined,  68 ;  denounced,  7). 

Innovators  denonneed,  285. 

Infidels,  no  intercourse  to  be  held 
with  them,  14. 

Ingratitude  denounced,  292. 

Isaiah,  the  prophet,  characterized, 
11,  12 ;  why  he  was  slain,  239. 

Jacob  and  Laban,  the  rich  man  and 
Lazarus,  242. 

Jepbtha,  his  foolish  vow,  SOO. 

Jephtha's  daughter,  why  it  was  she 
bewailed  her  virginity,  305. 

Jeremiah,  remark  on  his  cursing  the 
day  of  his  birth,  153. 

Jeroboam,  practical  perpetuation  of 
the  idolatry  of,  71. 

Jerome,  St.,  his  translation  of  the 
Bible,  2 ;  a  heretic,  yet  saved 
hrough  faith,  235. 

Jerusalem,  the  destmetion  of,  351. 

Jew,  how  the  baptism  of  one  should 
be  conducted,  165  ;  the  body  of 
one  kept  in  spirits,  293  ;  antiquity 
of  their  ceremonies  superior  to 
those  of  the  heathen,  89 ;  their 
notion  about  Christ';»  kingdom, 
01 ;  their  miserable  conditioc, 
85,  352 ;  number  of,  in  Germany, 
347,  tU9 ;  their  boastings  con- 
fiitetl,  347,  348,  849;  their  per- 
versiiVj  349 ;  illustration  of  their 


inveterate  hatred  to  Christ,  355 ; 
a  hardened  and  vile  race,  352; 
their  great  privileges  of  old,  ib. ; 
eminent  men  then  among  them, 
353 ;  a  curious  statue  of  one  of 
their  race  at  Cologne,  ib.;  rea- 
son of  their  enmity  to  Christ,  ib. ; 
bi^tism  of  one  by  Lather,  ib. 

Job,  the  book  of,  praised,  12 ;  his 
aimilitode  touching  an  angie-hook, 
commented  on,  87 ;  his  sufieriogs 
not  equal  to  David's,  241. 

John,  elector  of  Saxony,  lauded,  356. 

John,  St.»  ■  his  nugestic  yet  simple 
style,  13;  his  description  of  the 
kingdom  of  Antichrist,  194;  pro- 
gress of  his  writings,  245. 

John  the  Baptist,  St.,  his  feast 
should  be  observed,  294. 

Jonah's  a  wonderM  history,  239, 

4a 

Jfmathan  commended,  244. 

Joseph  of  Arimathea,  what  his  faith 
was,  147. 

Jubilee,  the  year,  remaric  upon,  220. 

Judas  characterised,  288,  289,  290. 

Judges,  the  book  o^  characterised, 
12. 

Judith,  the  book  of,  criticised,  11. 

Justification  discussed,  142 ;  the 
article  of,  uuinteUigible  to  here- 
tics, 147;  its  all -importance,  148  ; 
commented  upon,  150. 

Justus  Jonas,  a  question  of  his  con- 
cerning certain  sentences  in  Scrip- 
ture, 159« 

Kings,  the  book  of,  characterised, 
12;  criticised,  243. 

Lani>s  unblessed  by  God  are  b  arm, 
55. 

Last  day,  the,  prayed  for  by  Luther,. 
325 ;  probable  period  of,  ib. 

Latomus,  his  theory,  282. 

Law,  the,  and  the  gospel,  cannot 
abide  together  in  one  heart,  103. 

Law  of  Moses  not  binding  on  us, 
129;  its  office,  130;  how  God 
deals  with  it,  ib. ;  how  it  is  used, 
lb.;  contrasted  with  the  gospel, 


384 


INDEX. 


132;  abolished  by  St.  Pool,  ib.; 
how  fiercely  it  was  upheld  by  the 
Jews,  ib. ;  how  terrible  it  is,  133 ; 
'tis  altogether  of  the  world,  ib.; 
is  superseded  by  faith,  ib.;  how 
it  is  to  be  met,  134;  its  use,  ib.; 
how  it  is  to  be  distinguished,  135 ; 
wherein  it  is  profitable,  136;  liken- 
ed to  a  cloud  without  rain,  ib.;  is 
not  wholly  to  be  taken  away,  139 ; 
and  the  gospel,  upon  whom  each 
falls,  ib. ;  how  they  are  to  aid 
one  another,  ib.;  discriminated, 
141 ;  the  subjects  to  the,  likened 
to  the  chesnut-tree,  173. 

Lawyers,  their  anger  with  Luther, 
338;  denounced,  ib.;  their  wisdom 
contrasted  with  that  of  divines,  ib. 

Lazarus,  the  parable  of,  criticised,  13. 

Learning,  its  use  to  be  carefully  dis- 
tinguished from  its  abuse,  59 ;  less 
in  the  world  than  before  the  deluge, 
65. 

Legends  of  the  saints,  the,  are  few 
of  them  pure,  328. 

Lending  discountenanced,  68. 

Ziber  Conciliorumj  the,  criticised  by 
Luther,  227. 

Life  of  man,  the,  likened  to  the  sail- 
ing of  a  ship,  291. 

Lions'  feast,  fable  of  the,  8. 

Lord's  prayer,  the,  effect  of  thoroughly 
appreciating  it,  6 ;  commented 
on,  156 ;  an  observation  upon, 
159 ;  it  binds  people  together,  ib. 

Lord's  supper,  the  sacrament  of,  not 
understood  by  the  papists,  166; 
characterised,  168. 

Luke,  St.,  criticised,  16. 

Luthef  s  memory,  9 ;  his  perfect  ae- 
quaintanoe  with  the  text  of  the 
Bible,  15 ;  his  conversion  of  Bullin- 
ger, ib.;  his  advice  as  to  aselecüon  of 
his  works  for  printing,  21 ;  how  as- 
siduously he  had  to  study  divinity, 
27 ;  how  misrepresented  by  the  pa- 
pists, 68 ;  his  indifference  to  worldly 
interests,  64 ;  his  translations  of 
the  Bible  soon  neglected  by  the 
people,  68  ;  his  misgivings,  101 ; 
what  he  relied  upon,  138;  his  cha- 


rity, 151;  his  intellect  quickened 
by  anger,  1.02 ;  his  occasional  de- 
jection,  153;  his  preachers  ill- 
treated  by  the  world,  182 ;  excom- 
municated   by    the    pope    every 
Maundy  Thursday,  ]  84 ;  his  heavy 
burden  as  a  preacher,  185;  his 
direct  mode  of  taking  the  pope 
by  the  throat,  186  ;  his  vexations 
at  the  hands  of  his  younger  bre- 
thren, 187 ;  the  chief  reason  why 
he  fell  out  with  the  pope,  203 ; 
inadequacy    of    his    vehemence 
against  the  pope,  206  ;  the  humi- 
lity of  his  aspect  favourable  to  his 
cause, in  rendering  him  contemned 
by  the  pope,  207 ;  naturally  hated 
by  the  papists,  208 ;  the  hard  la- 
bours he  had  undertaken,   221; 
anecdote  of  a  mass  holden  by  him 
at  Erfurt,  224;  wherein  the  strength 
of  his  case  against  the  pope  lay, 
240 ;  a  threat  of  his  to  the  pope, 
260 ;  his  contests  with  the  devil, 
261;  his   exhilaration  of  spirits, 
while  writing  against  the  pope, 
266 ;  how  he  answered  the  devil, 
ib.;  based  his  preaching  on  the 
gospel  solely,  269;  how  he  an- 
swered the  devil,  270 ;  his  tribula- 
tions, 273,4,6;   in  his  Uibula- 
lations  was  glad  to  talk  even  with 
a  child,  275 ;  or  to  rush  out  among 
his  pigs,  ib. ;  his  open  preaching, 
276;  his  releasing  a  woman  of 
Eisenach  from  a  devil,  ib.;    a 
consolatory  letter  of  his  to  Dr. 
Benedict  Paul,  277;  very  great  ad- 
herence to  his  doctrine,  293 ;  his 
feelings  respecting  his  death,  319; 
how  he  had  merited  death,  320 ; 
a  prayer  of  his,  321 ;  a  letter  of 
his  to  Charles  V.  about  the  war 
with  the  Turks,  360 ;  his  mother, 
her  annoyances  at  the  hands  of  a 
witch,  252. 

Lutheran  preachers,  their  auditors 
characterized,  188. 

Lutherans,  can  hold  no  peace 
with  the  papists,  201;  their  de- 
mands, 209;    their  devotion    to 


INDEX. 


385 


their  cause,  275 ;  are  not  heretics, 

312. 
Xjjiogy  uniTersality  of,  among  the 

papists,  jestingly  illustrated,  313. 
Lyra's  Commentaries  praised,  234. 

Maccabees,  the  book  of,  condemned, 
11. 

Magdeburg,  story  of  a  citizen  of, 
262. 

Magician  monk,  anecdote  of,  251. 

Magistracy,  a  necessary  state  in  the 
world,  809. 

Magistrates,  likened  to  fish-nets, 
308;  they  are  easily  corrupted, 
809;  what  qualities  they  should 
possess,  ib.,  and  310. 

Maladies  proceed  from  the  devil, 
250,  316. 

Mammon,  its  two  properties,  66. 

Mankind,  wonderful  perpetuation  of, 
by  God's  power,  28 ;  never  satis- 
fied, 34;  why  created  at  all,  if 
not  to  remain  innocent,  ib.;  in 
their  highest  power,  utterly  weak 
without  God,  39 ;  their  blindness 
to  that  which  is  really  good  for 
them,  40 ;  but  a  tithe  of  belong 
to  God,  41 ;  unless  they  serve 
God  only,  serve  the  devil,  40; 
their  monstrous  luxury,  56 ;  their 
enduring  discontent,  59;  they 
have  the  nature  of  wild  beasts  in 
eating,  60 ;  various  sorts  of,  in  a 
religious  point  of  view,  61 ;  their 
want  of  faith  in  God,  ib. ;  their 
incessant  quest  after  the  uncer- 
tain and  unattainable,  62;  or,  if 
attainable,  evanescent,  63. 

Manichean  and  other  heiesies 
against  Christ,  described,  85. 

Marriages,  secret,  decision  respect- 
ing, 306. 

Marriage-contracts,  decision  respect- 
ting,  306. 

Married  life,  a  desirable  feature  of, 
described,  298 ;  eminence  as- 
signed  to  it  by  Scripture,  and  by 
the  Fathers  of  the  church,  302 ;  it 
is  the  natural  tendency  of  man- 
kind, ib. 


Martin,  St.,  his  admirable-  death, 
320. 

Mass,  denounced,  69 ;  Luther's  dif- 
ficulty in  performing  its  antics, 
168;  to  oppression  of  consciences, 
ib. ;  how  Popedom  rests  upon  it, 
223;  'tis  a  falling  iock,ib.;  de- 
nounced, ib. ;  its  position  in 
France,  ib. ;  how  it  was  celebrated 
at  Milan,  ib. :  why  it  ought  to  be 
abolished,  224 ;  firmly  adhered  to 
by  the  papists,  225 ;  Luther^s  own 
early  attachment  to  it,  ib. ;  deri 
vation  of  the  tei*m,  ib. 

Maternity  a  glorious  thing,  298. 

Matrimony  enjoined  upon  all  God's 
creatures,  297;  lauded,  298: 
preliminary  considerations  to,  set 
forth,  299;  the  substance  is  the 
consent  of  the  bride  and  bride»^ 
groom,  305. 

Matrimonial  questions,  ministers  of 
the  gospel  should  not  interfere 
in  them,  306. 

Matthew,  chapter  v.,  what  Christ 
teaches  in  this  Gospel,  0. 

Mayer,  Dr.,  encouraged  by  Luther 
against  faint-heartedness  in  preach- 
ing, 345. 

Maximilian,  the  emperor,  his  super- 
stition, 313. 

Melancholy  the  work  of  the  deviU. 
260,  270. 

Mclancthon,  Philip,  his  Common- 
place Book  commended,  21 ;  what 
he  merited  at  the  hand  of  God, 
311 ;  characterized,  344. 

Mendicant  orders,  their  great  power, 
213 ;  their  ignorance,  214. 

Men  and  women  discriminated,  299'. 

Mental  disquietude  brings  on  phy- 
sical maladies,  273. 

Metaphors,  prevalence  of  in  the 
German  language,  327. 

Minckwitz,  his  oration  in  favour  of 
astrology  confuted,  342. 

Miracles,  how  soon  they  ceased  to 
produce  an  effect,  63. 

Miracles  of  Christ,  occasion  for, 
99. 

Misnian,  anecdote  of  a  rich,  8. 

cc 


386 


INJ>SX. 


Moloch,  worsUp  of,  described,  70. 

Monasteries,  wealth  of  the,  108. 

Monks,  an  instance  of  their  cupidity 
being  frustrated,  198 ;  theb  igno- 
rance illustrated,  200 ;  their  num- 
bers destructive  of  their  patron 
ihe  pope,  202 ;  their  comfortable 
suppers,  213. 

More,  Sir  Thomaa^  a  cruel  tyrant, 
312. 

Moses,  who  wrote  the  books  c^,  17 ; 
obaervstiQns  upon  his  historical 
narratives,  US ;  how  terrible  he  is 
with  his  Law,  133;  rejected  by 
Luther,  134;  his  prayer  at  the 
Bed  Sea,  158;  his  prohibitiott 
to  question  the  dead,  2dQ. 

Muck,  virtues  of,  41. 

Music  and  singing  commended,  348. 

Musician  of  Mohlburg,  carried  oiT 
by  the  devil,  267. 

Natitixibs  rejected,  342. 

Natural  inclinations  chaneterixed, 
116. 

Neighbour,  what  our  love  towards 
him  should  be,  151 ;  and  how  we 
should  help  him,  ib. 

Nicoela,  counsel  of,  weakened  by  the 
Ariane,  228. 

Nightingale  and  frogs,  a  simile  de- 
rived firom,  368. 

Nuns,  instances  of  the  profligacy  of, 
307, 

Obediekcb  to  God,  what  it  is,  295. 

Occam  praised,  236. 

Occasion,  essentiality  of  not  rtmmng 

it,  363. 
Og,  king  of  Basan,  story  of,  351. 
OUve  tree,  the,  likeness  between  U 

and  the  church,  173. 
Opera  Supererogatitmis  deftaed,  222. 
Opportunities  must  not  be  last,  363. 
Origen,  an  opinion  of  his  toaasbing 

saints,  260. 
Original  sin,  how  its  etTeets  have 

been  mitigated  by  Ood*s  mercy, 

46;    the  occasion    of  universal 

degeneration,  58;   defined,  110; 

characterized,  IICL 


Osiander,  his  easy  position,  188. 

Palkeb,  Dr.  John,  his  -preacldnf 
criticised,  182. 

Papa,  derivation  of  the  word,  196, 

Papal  benefices  characterized,  330. 

Papists,  their  imitatien  of  the  heft- 
then  idolatry,  73 ;  their  preaching, 
197;  are  mere  idolaters,  201; 
they  naturaJly  hated  Luther»  208 ; 
various  fallacies  of  the,  eoi^Bted, 
209;  thdr  fiilse  pretensioii  to 
austerity  of  life,  219;  their  isto- 
leranoe  of  reproof  362. 

Paradise,  appüeatioB  of  the  word,  55. 

Parents  and  magbtrates,  their  xnle 
compared,  308. 

Patienoe  an  ezoellent  physie,  153 ;  it 
is  acquired  by  faith,  ib. ;  inculcated 
by  JjfaAuT  upcm  *  citizen  of  Wit- 
teabeif  ,  154 ;  eenmended  by  the 
ancients,  ib. 

Patriarchs,  disapfearaace  of  the  le* 
legends  of  the,  54 ;  their  trihsla- 
tions  greater  than  those  of  later 
saiBts,  ib, ;  their  strong  MA,  64; 
their exedMagholiness,  237;  their 
polygamy  explained,  314. 

Paul,  St  charaeteriied,  10;  his 
description  of  Christ,  ib.;  his 
weakness  of  faith,  101 ;  cimver- 
sion  o^  111 ;  to  what  extent  he 
set  aside  the  law,  133 ;  his  exer- 
tions against  the  law,  142 ;  how 
he  speaks  of  the  law,  ih.;  his 
weakness  in  futh,  ih. ;  his  read- 
ings of  the  Old  Testament,  192. 

Persia,  the  king  <rf,  his  great  power, 
355. 

Peter  Lombard  <crituHsed,  235. 

Peter,  St,  Ms  supremacy  denied,  167 ; 
why  he  is  more  esteemed  by  the 
papists  than  St.  Paul,  244;  argu- 
ment against  his  having  ever  beea 
at  Borne,  ib. 

Philosophy,  tlieugh  good  in  herself 
is  not  to  intwf ere  widi  divinity,  23. 

Physic  may  be  used,  257. 

Physicians,  observations  upon,  317. 

Pilate,  his  imprisonoient.  of  Jesus 
Christ,  10;  a  just  judge,  310;  a 


INBEX. 


387 


question  vesyeeting  his  conduct 
towards  Jesus  Christ,  311. 
Pilgrimages  referred  to,  14. 

Pope,  his  enmity  to  Christ,  85 ;  ex- 
communicated by>  Lutheranism, 
175 ;  his  bull  is  not  Christ's  ex- 
communication, 178 ;  shown  to 
be  antichrist,  103  ;  ha  is  a  terres- 
trial God,  195;  his  exaltation  of 
himself  above  Qod,ib.;  his  immi- 
nent downfidl,  19Ö ;  his  ignorance 
of  the  BiUe,  ib. ;  his  cupidity, 
198 ;  coantrias  wherein  his  au- 
thority has  never  prevailed,  ib. ; 
likened  to  a  cuckoo,  199,  206; 
ft  blasphemy  of  his,  touching  the 
immortality  of  the  soul,  200; 
hi»  aim  is  the  temporal  mo- 
narchy of  the  world,  201,  202 ; 
utter  imposture  of  bis  claims  to 
infallibflity,  202;  his  counterao- 
tiou  to  God's  Word,  203,  204 ; 
decay  of  his  majesty,  205 ;  he  is 
hut  head  of  the  false  church,  206 ; 
he  is  a  mere  picklock  and  chaat, 
207;  he  is  God's  ape,  213;  his 
eoTetoeeaess,  216;  ^own  to 
be  an  arch  heretic,  217 ;  he  acts 
counter  even  to  his  own  laws, 
ib.;  an  eaithly  god,  228;  a 
vesaoa  why  he  would  not  yield  in 
ray  pejnft  to  the  protestants,  229 ; 
would  hang  St.  Peter,  and  crucify 
Christ  hiamelf,  did  either,  coming 
nfoa  earth  again,  deny  his  supre- 
naey,  234 ;  his  law  merely  club- 
law,  240 ;  decay  of  his  power,  331. 

Pepdoh  ceremonial  prayers  con- 
demned, 157. 

Prayer,  its  potent  inflaenee,  155  ; 
genuine,  described,  157. 

Preachers  of  God's  Word,  their  po- 
verty, 25;  themselves  poor  sin- 
»ezs,  84 ;  must  be  at  first  vehe- 
ment im  their  denunciation  of  the 
«Bgodly,  50;  must  be  men  of 
lol^  courage,  62;  an  especial 
4iity  ot,  75;  maintenance  of, 
180;  should  not  be  tedious  in 
iMr  discouxves,  ib. ;  how  treated 


by  God,  &om  Moses  down  to 
Luther,  181 ;  their  higher  du- 
ties, ib. ;  source  of  their  power  in 
the  pulpit,  ib. ;  qualities  necessary 
to  them,  182 ;  their  defects  made 
the  most  of,  ib.;  they  must  be 
both  soldiers  and  shepherds,  183 ; 
the  over-confident  lüways  hum- 
bled, ib. ;  the  enmity  of  the  laity 
towards  them,  184;  they  should 
speak  deliberately,  ib. ;  their  hanl 
position  on  earth,  185 ;  should 
adapt  their  oratory  to  their  hearers, 
ib. ;  should  be  always  self-possess- 
ed, ib. ;  should  not  aim  at  worldly 
honours,  ib.,  187 ;  should  be  both 
logicians  and  rhetoricians,  1 88 ; 
they  must  be  properly  maintained, 
189;  under  what  circumstances 
they  should  marry,  297  ;  should 
not  employ  languages  which  their 
hearers  do  not  understand,  nor 
high-flown  phraseology,  185, 191 ; 
they  must  be  endued  with  a  lofty 
spirit,  186 ;  an  instruction  de- 
rived from,  191 ;  what  ministers 
should  preach  at  court,  ib. 

Predestination,  disturbing  effect  of 
the  theory  of,  43 ;  condemned,  279. 

Prierio,  Sylvester,  his  attack  upon 
Luther,  188. 

Priests,  consecri^on  of,  by  the  pa- 
pists, mere  blasphemy,  46. 

Princes,  their  duuegwd  of  God  in 
undertaking  their  enterprizes,  310; 
they  themsdves  give  example  for 
the  misconduct  of  their  subjects, 
312 ;  their  want  of  order  in  their 
household  administration,  313; 
how  God  deals  with  them,  ib. 

Prophets,  compilation  of  their  books, 
12;  how  they  oonversed  with 
God,  238 ;  dificult  to  translate, 
241. 

Promise  to  Adam,  die,  when  made, 
242. 

Pmdentius*  hymns  praised,  233. 

Psalm,  the  110th  lauded,  13 ;  the 
second,  Lutfaet^s  love  fer,  49. 

Publicity  of  life  commended,  63. 


388 


iin>EX. 


Purgatory  is  not  mentioned  by  Scrip- 
ture, and  does  not  extend  beyond 
this  world,  226. 

Pythagoras,  his  theory  as  to  the  mo- 
tion of  the  stars»  41. 

Bayens  and  sparrows,  why  men- 
tioned in  Scripture,  368. 

Beason,  an  excellent  means  in  pure 
hands,  34. 

Reformation,  the  mere  word  odious 
to  the  papists,  208 ;  how  long  it 
had  been  needed,  210. 

Belies,  popish,  ridiculed,  197,  199, 
207,  363. 

Remedies,  royal,  observations  upon, 
317. 

Remission  of  sins,  the  gospel  of,  little 
heeded,  except  under  tribulation, 
23. 

Beproduction  of  mankind,  a  great 
mystery,  307. 

Besurrection  from  the  dead,  its  cer- 
tainty shown,  44;  a  sermon  of 
Luther's  on,  322 ;  an  emblem  of 
in  alchymy,  326. 

Bhetorio  of  no  value  without  logic, 
326. 

Righteousness,  true,  defined,  148. 

Rulers  must  inflexibly  maintain  the 
laws,  308;  they  must  hold  the 
gospel  in  honour,  ib. ;  who  are 
ungodly,  will  necessarily  have  un- 
godly counsellors,  309. 

Rome,  the  church  of,  inferior  in  an- 
tiquity to  other  churches,  173; 
a  den  of  covetousness,  210  ;  cha- 
racterized by  Bembo,  362. 

Romish  laws,  defunct  with  Bome 
herself,  227. 

Sacrament  in  one  kind,  first  intro- 
duced by  the  council  of  Constance, 
106 ;  vindication  of  by  the  pa- 
pists confuted,  ib.;  by  whom  it 
may  be  received,  167. 

Sacrifices,  the  manner  otj  acceptable 
to  God,  47 ;  two  sorts  of  in  the 
Old  Testament,  296. 

Saints,  hardly  dealt  with  by  God, 


on  earth,  for  their  own  salvation, 
34 ;  invocation  of,  mere  idolatry, 
73. 

Samson  and  Julius  Cosar  compared, 
332. 

Sanctification  open  tw  all,  the 
weak  as  well  as  the  strong,  by 
faith,  143. 

Saul,  what  tlie  vision  wa»  that  Ap- 
peared to  him  at  Endor,  250. 

Schenck,  Jacob,  condemned,  116  ; 
his  preaching  condemned,  284. 

Schismatics  defined,  217. 

School  divines  criticised,  4. 

Scipio,  lauded,  310. 

Sermons,  of  little  use  for  childzen, 
124. 

Serpent,  the,  degeneration  of  by 
reason  of  the  fall,  58. 

Servants,  their  indocility,  64. 

Service  of  God,  defined,  296. 

Ship  of  the  church,  the  litue,  a 
popish  device,  219. 

Sigismund,  the  emperor,  how  be 
was  gulled  by  the  papists,  281. 

Simeon,  ground  of  his  great  joy,  97. 

Sins,  why  permitted  by  God,  in  his 
saints,  Adam,  David,  &c.,  31; 
characterized,  111;  never  escape 
punishment,  unless  duly  repented, 
113 ;  forgiveness  of,  ib.  anid  110 ; 
confession  of,  11Ö ;  classes  of,  ib.; 
we  should  not  be  without  the 
feeling  of  them,  260;  discrimi- 
nated, 271 ;  a  question  touching 
their  connexion,  in  Soriptore, 
with  physical  maladies,  315. 

Sinners  discriminated,  38 ;  preaohere 
should  know  how  to  distinguish 
them,  184. 

Sleep,  a  salutary  operation  of  na- 
ture, 316. 

Solitude,  favourable  to  sin,  279. 

Solomon,  explanation  of  the  Scrip- 
tural aceount  of  his  wives,  301. 

Solomon's  Proverbs,  the  book  of, 
criticized,  11. 

Sophistry,  defined  and  denounced, 
138 ;  denounced,  292. 

Spanheim,  an  abbot  of,  his  sorceries, 
250. 


INDEX. 


389 


Sparrows  denounced,  368. 

Speech,  a  special  gift  of  God,  22. 

Spiritual  liaughtiness  deprecated, 
190 ;  persons,  not  subject  to  the 
temporal  authority  in  spiritual 
matters,  162 ;  livings  not  to  be 
usurped,  216 ;  physic,  comment 
on,  316. 

Sponsors  in  baptism,  the  prohibiting 
them  to  marry  their  god-children 
absurd,  805. 

Stephen,  St.,  his  death  lauded,  294. 

St,  George,  legend  of,  expounded, 
327. 

Strange  gods,  a  question  of  Garl- 
stad  respecting,  answered,  74. 

Students  in  divinity,  how  to  be  main- 
tained, 330 ;  entitled  to  support, 
331. 

Study,  directions  as  to,  344. 

Suicide,  the  direct  work  of  the  devil, 
254. 

Suicide  of  a  girl,  in  order  to  escape 
violence,  a  question  respecting 
the,  303. 

Swans,    Aristotle's    description    of 

.  them,  an  emblem  of  the  church, 
368.. 

Tacitus,  his  description  of  Germany, 
361. 

Teachers  of  the  gospel,  how  spoken 
of  in  the  Scriptures,  49. 

Teda,  legend  of,  criticised,  329. 

Temple,  destruction  of  the,  explain- 
ed, 349. 

Temporal  government,  how  it  is  pre- 
served, 309. 

Temptations  of  man,  how  regarded 
by  God,  40;  the  devil  may  not 
repeat  the  same  temptation  upon 
the  same  person,  260. 

Ten  commandments,  Luther's  diffi- 
culty in  understanding  them,  5; 
God's  measuring  lines,  20. 
Terminists^  their  views,  235. 
Testament,  New,  brevity  of  the  ser- 
mons iu,  13 ;  Old  and  New,  cha- 
racterized, 140. 
•'The   spirit  is  willing,"  &c.,  this 
sentence  commented  on,  149. 


Tetzel,  Cochlaeus,  &c«,  condemned, 
280,  281. 

Texts,  the  necessity  of  mastering,  lb. 

Theologian,  a  perfect  one,  how  con- 
stituted, 3. 

Theology,  facilities  for  the  study  o{ 
afforded  by  Melancthon  and  Luthei; 
21. 

Thirty-eighth  year  of  one's  life,  the 
a  dangerous  epoch,  819. 

Thomists,  their  views,  235. 

Thrace,  the  stone  of,  described,  367 

Toad,  the,  useful  properties  of,  316 

Tobit,  the  history  of,  criticised,  11, 
12. 

Translators  should  not  work  alone,  2. 

Tribulations,  a  necessary  discipline 
for  the  student  in  divinity,  27; 
how  to  expel  them,  266  ;  two  sorts 
of,  270 ;  they  are  good  for  us,  ib. ; 
how  they  are  to  be  resisted,  271 ; 
necessary  to  make  us  think  of  God, 
272 ;  all  men  cannot  equally  en- 
dure them,  ib.;  of  faith,  the  great- 
est of  all,  273 ;  various  degrees  of, 
275;  should  be  cheerfully  sub- 
mitted to,  286. 

Trinity,  the  Holy,  emblemed  in  all 
creatures,  74;  described,  ib. 

Truth,  her  great  power,  13 ;  where 
she  is  to  be  found,  93 ;  rejected  by 
the  world,  344. 

Turks,  the,  are  subtle  enemies, 
354 ;  their  great  power,  ib. ;  how 
they  might  be  conquered,  ib.; 
their  condition  at  the  siege  of 
Vienna,  ib. ;  the  emperor  of  the, 
his  great  pomp,  857 ;  his  victories 
over  the  Geimans,  ib. ;  their  reli- 
gious claims  and  creed,  359 ;  dis- 
cipline of  their  armies,  ib. ;  Lu- 
thei-'s  prophecy  that  they  would 
reach  Borne,  360 ;  a  passport  >n 
use  among  them,  ib 

Ungodly,  the,  their  fair  show  in  the 

eye  of  the  world,  5. 
UxoTf  derivation  of  the  term,  367. 

Venetians,  the,  characterized,  367$ 
362. 


390 


INDEX. 


Victories  are  given  by  God,  332. 

Vigils,  anecdote  in  relation  to,  262. 

Vincent,  St..  hi»  admirable  deatii, 
319. 

Virgin  Mary,  her  case  the  sole  ex- 
ception to  the  general  rale,  299. 

V'iolence  deprecated,  833. 

Vocation,  necessity  of,  180;  com- 
mented on,  363. 

Wab,  the  greatest  of  plagues,  332. 
Water,  warm,  may  it  be  used  in 

baptism?  165. 
Weak  in  faith,  the,  belong  to  Ghrislfs 

kingdom,  96. 
Wealth,  practical  futility  of;  37,  67 ; 

not  to  be  relied  on,  65,  67 ;  leads 

to  sins,  67. 
Wetzell  condemned,  1Ö2,  281. 
"  Whoso  keepeth  my  saying;  shall 

never  see  death,"  exposition  of 

this  sentence,  313* 
Wickedness  of  man,  a  question  why 

God  suffers  it  to  exist,  29 ;  the 

workers  of^  have  the  best  of  it  in 

this  li£e,  hut  not  hereafter,  36, 

44 ;  of  man,  various  kinds  ol^  60 ; 
'    it  is   so  great  that  man,  if  he 

could,  would  wiUiagly  set  aside 

God  altogether,  ib. 
Wildferer,  a  magkiaB,  «nocdote  of, 

251. 
Wisdom  of  man,  its  utter  impofto« 

tion,  104;   natural,  under  what 

circumstances  a  good,  144. 
Witches,  Luther's  animosity  to  them, 

251. 
Witchcraft,  high  treason  against  God, 

251 ;  the  deviTs  own  work,  260. 
Wittenberg,  the  church  and  school 

of,  bitterly  hated  by  the  devil  and 


his  servants,  330 ;  «si 
authority,  338. 

Wives,  what  they  should  be,  300. 

Wolsey,  Cardinal,  jest  idx>Bt  bim, 
199. 

Works,  good,  of  no  avail  wkliout 
faith,  43 ;  a  question  of  Gaitoted's 
respecting,  answered,  69 ;  fnti- 
tility  0^  without  faith,  72 ;  not  le- 
quisite  for  salvatioii,  137,  147; 
righteousness  of,  denounsed,  164, 
155. 

Workers  of  hoUaess,  Cdse,  de- 
nounced, 70. 

World,  wickedness  of  tiM,  0  88 ; 
it  would  be  empty  in  tweaty  years 
but  fbr  the  constant  birth  of  tAdl^ 
dren,  59 ;  eompared  to  a  decided 
house,  63;  how  it  is  governed, 
138 ;  remains  the  world  it  was  of 
old,  208 ;  what  have  been  its  best 
days,  361. 

World  to  come,  wh^  is  it  to  be?  Ö4» 
322,323 

Worldly  immortality,  and  not  hBm- 
vMily,  the  «im  of  man,  63. 

Worsidp  of  the  papists,  the,  has  a 
fair  but  fallacious  exterior,  218. 

Worship,  Christian,  what  it  is  not, 
294 ;  what  it  is,  296. 

Women,  domination  of,  deprecated, 
300;  satins  upon  than  de- 
nounced, 308;  aioie  fiovaiit  in 
faith  than  men,  867;  anst  ast 
set  up  for  wisdmBf  ib. 

Wurtzburg,  the  prebends  of,  and 
their  women  cooks,  216. 

Zuivouva,  his  all  hot  cettaiii  eoa^ 
demsation,  824^ 


THE  END. 


Loirsoir 

8A7XLL  AND  SDWABDi,  VBJVmSi 
CHAVDOS  BTBSZV. 


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